
.0 



o 0^ 



•\' 






THE 



ACTS OF THE APOSTLES ; 

WITH ' 

NOTES, 

CHIEFLY EXPLANATORY; 



DESIGNED FOR TEACHERS IN 



SABBATH SCHOOLS AND BIBLE CLASSES, 

A N D A S 

AN AID TO FAMILY INSTRUCTION. 



By henry J. RIPLEY, 

PROFESSOR OF SACRED RHETORIC AND PASTORAL DUTIES IN THE NEWTON 
THEOLOGICAL INSTITUTION. 



STEREOTYPED EDITION 



BOSTON: 
GOULD, KENDALL, AND LINCOLN. 

SOLD BY THE PRINCIPAL BOOKSELLERS THROUGHOUT THE 
UNITED STATES. 



1844. 



Entered according to Act of Congress, in the year 1843, by 

GOULD, KENDALL, AND LINCOLN, 
In the Clerk's Office of the District Court of Massachusetts. 




STEREOTYPED AT THE 
BOSTON TYPE AND STEREOTYPE FOUNDRY, 



PREFACE. 



This volume is designed to be a companion to my Notes on the 
Gospels, and has been conducted on the same general principles with 
tliat work. It has, however, been my aim to make this work inde^ 
pendent of that, wholly avoiding such references to it as might em- 
barrass a reader, or as would leave him, if not possessed of that work, 
without the information which any given passage might reqmre. To 
prevent perplexity, I have also, for the most part, quoted such other 
passages of Scripture as were requhed, instead of simply referring to 
them. 

The reader will perceive that I have sometimes enriched my pages, 
not only with the sentiments, but also with the language, of other 
writers. When I found, in standard authors, thoughts and expres- 
sions just such as I should have been glad to have myself originated, 
or as appeared specially appropriate, it seemed to me I could not 
better consult for the benefit of my readers, than by transferring them 
to my pages. The sacred literature of past ages furnishes some of the 
brightest and most useful materials for Christian writers of the 
present age. 

In writing on a book so eminently historical as the Acts of the Apos- 
tles, it is desirable to attain accuracy as to dates. This, however, has 
not yet been accomplished by all the efforts which learned men have 
directed to it. A difference of two or three, sometimes of more, years, 
exists in the calculations of different writers, without, however, in the 
least degree affecting the authority of the book, or impairing its prac- 
tical value. Without pretending to minute accuracy, the dates which 
are here inserted in the upper margin of the pages may be considered 
the more probable ones. In the first Appendix, at the end of the vol- 
ume, the opinions of several chronologers are given, in regard to the 
events of the apostle Paul's life. 

The map which is prefixed to this volume is copied from Weiland's 
Bible Atlas, the German names being here expressed by the corre- 



4 



PREFACE. 



spending English ones. The smallness of the scale on which it is con- 
structed, makes it convenient for illustrating all the travels and voyages 
of the apostle Paul, which ai'e minutely detailed in the Acts. At the 
same time, it will be found useful in the study of chapters preceding 
the one, in which the sacred writer commences his account of the 
apostle's travels. 

As so many proper names, both of persons and places, occur m this 
book, I have thought it would be an acceptable service to the reader 
to give, in an Appendix at the close of the volume, the pronunciation 
of such as might occasion difficulty. 

The titles, or contents, of chapters are copied from the American 
Bible Society's edition. 

With the hope that this product of many laborious, yet pleasant, 
hours, will be useful to the cause of religion, I commend it to the 
Christian public, and to the adorable Saviour, " whose I am, and whom 
I serve." 

H.J.RIPLEY. 



INTRODUCTORY REMARKS. 



The title of this book, Acts of the Apostles, sufficiently indicates its 
character, and the design of its author. It is a comprehensive account 
of transactions in which the apostles and other early preachers were 
engaged, subsequently to the death of Jesus, for defending and pro- 
moting the Christian religion. The wi'iter confines himself, however, 
mostly to the labors of Peter and Paul, devoting by far the larger part 
of the book to the latter apostle. 

From the earliest times of Christianity, Luke has been acknowl- 
edged the author of this book. The writer's allusion (Acts 1 : 1) to 
his former work, the Gospel according to Luke, and the sunilarity 
between the two in respect to style, fully agree with the concurrent 
belief of ancient and of modern times in regard to its author. His 
Gospel he denominates his first, or former, treatise ; the Acts we may 
consider a second treatise, carrying forward the Christian history to 
PauFs first imprisonment in Rome. In some parts of the book, Luke 
writes as one personally acquainted with the events, and engaged in 
them. His knowledge of the other events which he relates, could be 
easily obtained from the apostle Paul, with whom he was in intimate 
familiarity, and from other sources of original information. Luke was 
a diligent investigator of facts pertaining to the Saviour and his religion. 
See Luke 1 : 1—4. 

This book has a special value, as showing the early progress of the 
gospel amid both favorable and unfavorable circumstances, the man- 
ner in which inspired men sought to spread the Christian religion 
both among heathens and Jews, and the arrangements which were 
made in those early times, by the Saviour's authorized servants, for 
sustaining the gospel where it was introduced, and for conducting the 
affairs of chm-ches. Though sufficient information. is not given us on 
these points to gratify curiosity, yet enough is furnished to show us 
the primitive model, and thus to give us the pattern which we should 
endeavor to imitate. 

1* 



6 



INTRODUCTORY RE^IARKS. 



Two general divisions may be made of this book. The first com- 
prises an accomit of the leading events from the ascension of Christ 
to the apostle Paul's conmnencing his apostolical journeys. This part 
includes the first twelve chapters, and is mainly occupied with events 
that occurred in Palestine or its vicinity. It relates the history of the 
church LQ Jemsalem : the martyrdom of Stephen, with the persecution 
that immediately followed, and the dispersion of the Chiistians, 
through Judea and Samaria, and beyond Palestine : the conversion of 
Said ; the introduction of the gospel among the GeutUes ; the majt^T- 
dom of the apostle James, and the rescue of Peter fi-om the A-iolent 
death which Herod the king had designed. The second di^ision 
commences with the thirteenth chapter, and relates the travels and 
labors of Paul and his associates for the spread of the gospel in Asia 
iVIinor and in Em*ope, and for promoting the purity and prosperity of 
the churches. 

The whole book covers the space of time fi*om the year of our Lord 
33 to about 65. 



THE ACTS OF THE APOSTLES. 



CHAPTER t 

1 Christ, preparing his apostles to the behold- 
ing of his ascension, gathereth them to- 
gether into the mount Olivet, commandeth 
them to expect in Jerusalem the sending 
down of the Holy Ghost, promiseth after 
few days to send it ; by virtue whereof 
they should be witnesses unto him, even to 
the utmost parts of the earth. 9 After his 
ascension, they are warned by two angels to 
depart, and to set their minds upon his 



CHAPTER 1. 
1. The former treatise have I made, 

0 Theophilus. Luke, the author of 
this book, here alludes to the Gospel 
previously composed „by him and 
dedicated to Theophilus. See Luke 

1 : 1 — 4. To the same distinguished 
friend he dedicates, in like manner, 
the history, on which we are now 
entering, of the labors of the apostles 
after the ascension of Christ. 1| Of 
ail that Jesus began to do and to teach ; 
or, as we may say, of what Jesus 
undertook to do and to teach. The 
idea is the same as if the writer had 
said, of ichat Jesus did and taught ; 
for what he bega.n he also completed. 
When the writer says he had given 
an account of all that Jesus did and 
taught, he must be understood as 
speaking in a familiar manner, and 
as meaning, not that he had related 
every particular that Jesus did and 
taught (for this would not be possible 
in so brief a compass as his Gospel ; 
see also John 21 : 25), but that he 
had related the chief, or most im- 
portant things, and specially those 
which v/ere necessary to his design 
of giving a complete account of the 
life of Jesus, an account sufficiently 
full for proving him to be the Mes- 
siah, and for showing the nature of 
his doctrines. He had omitted noth- 



second coming. 12 They accordingly re- 
turn, and, giving themselves to prayer, 
choose Matthias apostle in the place of 
Judiis. 

THE former treatise have I 
made, O Theophilus, of all 
that Jesus began both to do and 
teach, 

2 Until the day in which he was 
taken up, after that he through 
the Holy Ghost had given com- 
ing which v/ould be necessary to 
gain a correct view of the life and 
character of Jesus. 

2. Until the day in lohich he was 
taken up ; the day when he was re- 
ceived up into heaven, the day of his 
ascension. Compare v. 11. Luke, 
in the first two chapters of his Gos- 
pel, gave a brief account of the birth 
and childhood of Jesus. From the 
third chapter to the end, his Gospel 
related what Jesus did and taught 
from his entrance on his public work 
to his ascension. Thus Luke had 
given a complete view of Jesus' life 
on earth. Compare Luke 3 : 21. 
24 : 51. 11 Jifter that he through the 
Holy Ghost had given commandments. 
Jesus is represented in the Bible as 
having been abundantl}^ furnished 
with spiritual influences, or as acting 
by the special aid of the Holy Spirit. 
Hence he is said, in 10 : 38, to have 
been anointed with the Holy Spirit, 
and, in Luke 4:1, to have been full 
of tlie Holy Spirit ; and, in John 3 : 
34, it is said, the Father giveth not 
the Spirit by measure, that is, in any 
limited degree, to him. Compare 
Is. 11 : 2. 61 ; 1. It was under this 
divine impulse that he instructed 
and commissioned his apostles. The 
giving of commandments to the apos- 
tles, here mentioned by the sacred 
writer, does not refer to any particu- 



8 



ACTS. 



[a. d. 33. 



mandments unto the apostles 
whom he had chosen : 

3 To whom also he showed 



lar injunctions, but to the instruc- 
tions and commands which he had 
given them, as his apostles, appoint- 
ed to spread the gospel and establish 
his church in the world. j| The 
apostles whom he had chosen. For 
the names of the twelve apostles, see 
Luke 6 : 13—16. JSIatt. 10 : 2—4 

3. To whom also he showed himself 
alive; to Avhom he presented himself 
alive, and, by appearing before them, 
gave them the proper evidence that 
he was indeed alive. \\ After his 
passion. The word passion here 
means sufferings and refers to our 
Lord's having suffered death. H By 
many infallible proofs. Compare 
John 20 : 30. Jesus, after his resur- 
rection, did many things, in the pres- 
ence of his disciples, which proved 
him, beyond question, to be the 
very same person that had before 
been with them, and had been cruci- 
fied and buried. See the acco\ints 
in the 20th and 21st chapters of 
John's Gospel, and in the 24th chap- 
ter of Luke's. Besides what he did 
and said after his resurrection, as 
showing him to be the same person, 
and to be pursuing the same object 
as before, his bodily presence was 
itself enough to produce conviction. 
For tlie apostles could not be de- 
ceived in regard to the person of 
Jesus. They had had an intimate 
and confiding acquaintance with him, 
and were familiar with his voice and 
looks. And now, after having been 
violently torn from them, put to 
death, and buried, he was again 
among them. He showed himself 
repeatedly to them, en various occa- 
sions, sometimes when only two or 
three were present, and sometimes 
when all the apostles were together. 
He conversed familiarly with them, 
and ate with them : and all this 
during forty days. How is it pos- 
sible, if the person thus with them 
were not Jesus of Nazareth, — the 
identical person who had before been 
with them, — that not one of them 



himself alive after his passion, by 
many infalhble proofs, being seen 
of them fort^" days, and speaking 

should have kno-R-n hmi to be a dif- 
ferent person .' There was no room 
for mistake. The apostles had " many 
infbllible proofs " that Jesus did in- 
deed present himself before them 
alive after his death. It is worthy 
of special remark, tliat the apostles 
tliemselres were slow of behef in 
regard to his resurrection. They 
were not credulous men, beheving 
without satisfactory evidence. But 
tlie evidence was so convincing, that 
even the most incredulous among 
them was compelled to acknowledge 
it ; and, in the strength of his convic- 
tion and the fervor of his affection, he 
could not refrain from exclaiming, 
"My Lord and my God." See John 
20 : 24 — 28. \\ Being seen of them 
forty days. Compare 13 : 31. Jesus 
did not jlUow himself to be seen by 
tlie public indiscriminately after his 
resurrection, ^ut appeared only to 
his true foUowers. It was important 
that he should be seen by them, so 
that they might be witnesses of his 
resurrection, and that he might still 
farther instruct and encourage them, 
and thus prepare tliem for their work 
of vindicating- his cause and spread- 
ing the gospel. Compare 10 ; 40, 41. 
We are not informed that Jesus re- 
mained perpetually, during these forty 
days, with tlie disciples. Occasion- 
ally, at least, and perhaps frequently, 
for the space of forty days, he ap- 
peared to them, and staid a longer 
or a shorter time, as his purposes 
required. T^Tiile he was with ^em, 
however, he conducted in all ordi- 
nary respects as he had done before 
his death. He ate and drank with 
them. See 10 : 41. Where Jesus 
was between the intervals when he 
appeared to his disciples, we know 
not. He had all power in heaven 
and on earth, and there was no lack 
of ability to appear or to disappear, 
to be in one place or* in another, just 
as he chose. In all probability, his 
appearances were at irregular inter- 
vals, and, for the most part, without 



A. D. 33.] 



CHAPTER I. 



9 



of the things pertaining to the 
kingdom of God : 

4 And being assembled to- 
gether with them, commanded them 
that they should not depart from 

previous notice. Compare John 
20 : 19, 26. 21 : 1—14. II Speaking 
of the things 'pertaining to the kingdom 
of God. By the kingdom of God is 
liere meant the religion of Christ. 
This religion is called the kingdom, 
or, more properly, the reign, of God, 
because it establishes in men's hearts 
those just and righteous principles 
which accord with God's will, and 
thus fits them for the happiness which 
God has appointed for his true sub- 
jects. All who heartily embrace this 
religion choose God for their King, 
and consider themselves as his sub- 
jects. The Messiah's dispensation 
is, therefore, eminently the period of 
God's reigning among men. Com- 
pare Matt. 3 : 2. The apostles, who 
were to be their Lord's ambassadors 
and representatives, and the leaders 
of his people, needed further instruc- 
tion } and, as it was his purpose to 
defer their becoming fully qualified 
for their work, by the extraordinary 
influences of the Spirit, until the day 
of Pentecost (2 : 1 — 4), he gave them, 
during the intervening time, instruc- 
tions and encouragements adapted to 
their circumstances and prospects. 

4. Being assembled together with 
them. As this was the Saviour's last 
interview with the disciples on earth 
(see V. 9), it was held, at least the 
latter part of it, on mount Olivet. 
Compare v. 12. From Luke 24 : 50, 
we learn that Jesus led out the disci- 
ples as far as to Bethany (that is, 
probably, to the boundaries of Beth- 
any, not into the village itself), and 
took his final leave of them. Beth- 
any was on the eastern side of Olivet, 
fifteen furlongs, or nearly two miles, 
from Jerusalem. John 11 : 18. It 
would seem that this interview was 
held partly in Jerusalem, and partly 
during the walk from Jerusalem to 
the spot of ascension. || Commanded 
them that they should not depart from, 
Jerusalem ; that they should not, for 



Jerusalem, but wait for the prom- 
ise of the Father, which, saith he, 
ye have heard of me. 

5 For John truly baptized with 
water; but ye shall be baptized 

the present, leave Jerusalem. This 
is the same command as is recorded 
in Luke 24 : 49, " Tarry ye in Jerusa- 
lem, until ye be endued with power 
from on high." It was the design of 
God to bestow on them special qual- 
ifications for their holy and arduous 
work. II Wait for the promise of the 
Father. God the Father had prom- 
ised the gift of the Holy Spirit, by 
which the apostles of Jesus should 
be fully and finally qualified for their 
office. See John 15 : 26, 27. 16 : 13. 
Compare Luke 24 : 49. For the ful- 
filment of this promise, they were to 
wait in Jeru-alem. || Ye have heard 
of me. In our Lord's conversation 
with the disciples shortly before he 
was betrayed, he had assured them 
(John 15 : 26, 27. 16: 13) that the 
Holy Spirit would be imparted for 
completing their qualification to be 
his apostles. 

5. For John, &c. ; that is, John the 
Baptist. Compare Matt. 3 : 11. || Ye 
shall be baptized with the Holy Ghost. 
The word baptize primarily signifies 
to immerse. And as a person who 
has been immersed in water has re- 
ceived it most copiously, this word is 
well used to express the idea of great 
abundance or plentifulness. Com- 
pare Matt. 20 : 22, 23, where tlie 
words baptize and baptism evidently 
convey the idea of overiohelm and 
overiohelming. To be baptized loith 
the Holy Spirit, then, means to receive 
the influences of the Holy Spirit in 
great abundance. The apostles were 
to be most plenteously endued with 
divine influence. The copious influ- 
ences of the Spirit would qualify 
them for their office as apostles, by 
correcting all their erroneous views, 
and leading them into all Christian 
truth, by greatly promoting their 
piety and zeal, and by endowing 
them with miraculous powers. Thus 
they would be made fit guides of 
men in religion. || Not many days 



10 



ACTS. 



[a. d. 33. 



with the Holy Ghost not many 
days hence. 

C When they therefore were 
come together, they asked of him, 

hence. The promise was fulfilled on 
the day of Pentecost, as is related in 
the second chapter of the Acts. The 
Pentecost occurred fifty daj^s from 
the passover, which was the time 
when our Lord Avas crucified; and as 
his ascension occurred forty days 
(v. 3) after his resurrection, the 
promised effusion of the Holy Spirit 
took place about ten days from the 
time of this declaration. 

6. mien they therefore icere come 
together; they asked of him. The 
same interview is here referred to, as 
is spoken of in the two preceding 
verses ; and the original might be 
more literally rendered, Those icho had 
come together asked of him. \\ Lord., 
wilt thou at this time restore again the 
kingdom to Israel? The word Israel 
here means the Jeioish nation. In 
common with other Jews, the disci- 
ples appear, before their Lord's cru- 
cifixion, to liave cherished the expec- 
tation that the Messiah would estab- 
lish an earthly reign of great dignity 
and glory. Compare Matt. 20 : 21. 
After his resurrection, similar views 
appear to have been cherished by 
them for a time ; and it was in con- 
sequence of this expectation, tliat the 
question in this verse was proposed 
to our Lord. The disciples wished 
to know whether the time was now 
come in which he would assume 
royal power, and restore to tlie nation 
its former prosperity, giving it do- 
minion, under his auspices, over all 
the nations of the earth. With this 
earthly view of the Messiah's reign, 
tliere was, doubtless, associated in 
their minds a partial view of its spirit- 
ual nature, as designed to establish 
triie religr-ion, and to bring over the 
nations to that religion. Their views 
of religion had also undergone a 
great change ; and they were far 
superior to their countrymen in val- 
uable religious knowledge. They 
had not been connected so long with 
Jesus wholly in vain; nor were his 



sajing. Lord, wilt thou at this 
time restore again the kingdom 
to Israel ? 

7 And he said unto them, It is 

instructions without good effects on 
their minds, as well as hearts. Still, 
they were not yet wholly free from 
the erroneous impressions which their 
early education had made. 

7. It is not for you to knoto the 
times or the scasojis, &c. AVithout 
aiming directly to remove their mis- 
apprehensions, and without answer- 
ing their inquiry, Jesus presented 
to the disciples the thought, that it 
was properly no part of their concern 
to know the precise time, or the ap- 
pointed opportunity, for a signal man- 
ifestation of the JSiessiah's authority. 
God had seen fit to reserve to himself 
such knowledge. It was their duty 
patiently to wait the developments of 
divine Providence, and to hold them- 
selves ready to receive the extraor- 
dinary endowments which the Spirit 
would bestow. Events were just at 
hand, the Saviour knew, which would 
correct all the misconceptions of the 
disciples ; and he confidently trusted, 
in respect to their attaining correct 
views, to tlie efficacy of tlie Spirit's 
influences, which vrere soon to be 
imparted. Their views would then 
be corrected and enlarged. Light 
would beam, on their minds, and they 
would discover the utter needlessness 
of some inquiries which were now 
deeply interesting to them. 

It appears from the ninth verse of 
this chapter, tJiat, at the close of the 
interview during which this conver- 
sation occurred, our Lord's ascension 
took place. The time when a very 
important manifestation of the Mes- 
siahship of Jesus was to be made, 
was only ten days distant. Forty 
days were already passed since his 
resurrection; and ten more would 
introduce the Pentecost, when the 
Holy Spirit would be shed forth. 

Reflection. The remark of our 
Saviour to his inquisitive disciples 
conveys a salutary lesson to us all. 
When we feel desirous to pry into 



A. D. 33.] 



CHAPTER L 



11 



not for you to know the times or 
the seasons which the Father hath 
put in his own power. 

8 But ye shall receive power 
after that the Holy Ghost is come 

the counsels of God respecting the 
future, and to inquire at what time 
the millennial glory of the church 
will be ushered in, or when the end 
of the world will come, or the day of 
judgment break upon the world, let 
us check such unprofitable inquiries 
by remembering, that it is not for us 
to know the times or the seasons, 
which the Father hath established by 
his own authority, and kept concealed 
in his own mind. Soldiers in active 
service are not expected to be in- 
quiring into the times and seasons, 
when their general's plans are to be 
executed. Be it, rather, our solici- 
tude to be always ready for our per- 
sonal summons to the bar of God, 
and to be always living in such a 
manner that we shall contribute to 
the preparation of others, as well as 
of ourselves, to give up the final 
account with joy. 

8. Ye shall receive power ; ye shall 
receive all needed ability for the office 
to which ye are called. Reference is 
had, as appears by the next clause, to 
the supernatural ability with which 
the apostles were to be endowed by 
the Holy Spirit. They would need 
special illumination and the extraor- 
dinary influences of the Spirit, so as 
to apprehend and explain the prin- 
ciples of the Messiah's religion, and 
to give miraculous evidence that the 
cause of Jesus enjoyed divine ap- 
proval and assistance. |1 Jlfter that 
the Holy Ghost is come upon you ; or, 
the Holy Spirit being come on you. 
It was by the Holy Spirit's agency 
that the apostles were to be fully pre- 
pared for their office. Thus our Lord 
here expressed plainly what he had 
called, in the fourth verse, the promise 
of the Father. \\ In Jerusalem and in 
all Judea; in the metropolis of the 
nation, and through all the country 
of the Jews. || In Samaria. This 
was the central portion of Palestine ; 
but its inhabitants were not acknowl- 



upon you: and ye shall be wit- 
nesses unto me, both in Jerusalem, 
and in all Judea, and in Samaria, 
and unto the uttermost part Of the 
earth. 

edged as Jews. Between them, in- 
deed, and the Jews, there existed deep- 
seated hostility. See John 4:9. In 
our Lord's first commission to his 
apostles, he forbade them to " enter in- 
to any city of the Samaritans " (Matt. 
10 : 5) ; for the time of his full mani- 
festation as the Messiah and Saviour 
was not then arrived ; and during his 
lifetime he was specially sent to " the 
house of Israel." Matt. 15 : 24. He 
did, indeed, himself visit Sychar, a 
city of the Samaritans, and spent two 
days there. John 4 : 5, 43, But 
this was an exception to his ordinary 
practice. Now, however, that he was 
about ascending to heaven, and that 
the gospel was to be spread every 
where, the Samaritans, as well as the 
Jews, were to be blessed with it. 
And on account of the unfriendly 
feeling between the Jews and the 
Samaritans, a special direction was 
needed by the apostles concerning 
Samaria. Without this, some of them 
might have been in danger of cher- 
ishing the same spirit which was felt 
by James and John, when they said, 
in reference to a village of the Samar- 
itans, " Lord, wilt thou that we com- 
mand fire to come down out of heaven 
and consume them, as Elias did.?" 
See Luke 9: 51— 56. In the 8th 
chapter of Acts, vs. 9 — 25, we have 
an account of the gospel's being ex- 
tensively preached among the Samar- 
itans. II Unto the uttermost part of 
the earth. Still more widely were 
they directed to make known the 
Lord Jesus, as the appointed Saviour. 
Beyond the limits of Palestine, even 
to the ends of the earth, were they 
to spread the gospel. The language 
of the Saviour on this occasion is in 
interesting accordance with the lan- 
guage of the second psalm, v. 8, " I 
shall give thee the uttermost parts 
of the earth for thy possession." 
Throughout the known world, wher- 
ever they could find, or make, an op- 



12 



ACTS. 



[a. d. 33. 



9 And when be had spoken 
these things, while they beheld, 
he was taken up : and a cloud re- 
ceived him out of their sight. 

10 And while the}' looked stead- 
fastly towai-d heaven as be went 
up, behold, two men stood by them 
in white apparel ; 

11 AVhich also said, Ye men of 
G^ablee, why stand ye gazing up 

portunity, they were to bear their 
testimony respecting Jesus. The 
providence and the Spirit of God, ac- 
cordingly, so directed them, that, in 
a few years after the Saviour's ascen- 
sion, the gospel was extensively pro- 
clauned through the three quarters 
of the world then known. 

9. He icas taken up ; into heaven. 
Compare Luke 24 : 51. |j And a 
cloud received him, Sec. He became 
enveloped and overshadowed, doubt- 
less, by "a bright cloud, " like that 
which appeared~at the transfiguration 
of Jesus, as related in Matt. 17 : 5. 

The forty days diiring which Jesus 
made communications to his disciples, 
were peculiarly important in prepar- 
ing them for the copious outpourmg 
of the Holy Spirit, by which they 
became fully qualified for their work 
of bearing testunony for their Lord. 

10. Tu:o men ; angels in human 
form. Angels frequently appeared 
in such a manner. See Matt. 2S : 
2. Luke 24 : 4. \\ In white apparel. 
Angels appearing in human form, on 
other occasions, assumed such ap- 
parel. See Matt. 2.S : 3. John 20 : 12. 

11. I'e men of Galilee. The apos- 
tles and the Christian company, gen- 
erally, belonged to GalUee, the north- 
em part of Palestine. Compare 2 : 7. 
Matt. 26 : 73. || Shall so come in like 
manner as ye hate seen him so into 
heaten. Jesus himself foretold, in 
Matt. 26 : 64, that he should hereafter 
come " in the clouds of heaven.'' 
And in Rev. 1 : 7, we read, " Behold, 
he cometh with clouds, and every 
eye shall see him."' He departed 
into heaven in a truly glorious man- 
ner : in due time he will appear again 
in his glory (Matt. 25 : 31) to judge 
the world. 



into heaven ? This same Jesus 
which is taken up from you into 
heaven, shall so come in bke man- 
ner as ye have seen him go into 
heaven. 

12 Then returned they tmto 
Jei-usalem, from the mount called 
Ohvet, which is from Jerusalem a 
sabbath day's journey. 

13 And when they were come 

Remark. In the language of 
Doddridge, " let us, with the apostles, 
look up after an ascending Saviour, 
and send our wishes and our souls to 
heaven, where he now is, and where 
he must remain till that important 
day in which he shall descend to the 
final judgment. In the mean time, 
may his cause and service be ever 
dear to us ! And while he is attend- 
ing to our concerns in the world 
above, may we, with grateful and 
joyftil alacrity, pursue that which he 
graciously condescends to own as his 
interest here upon earth ! " 

12. The mouni called Olivet ; the 
same as is elsewhere called "the 
mount of Olives." Matt. 21 : 1. 24 : 
3. It was a high ridge, east of Jeru- 
salem and parallel to the city. It 
! was formerly planted with olive-trees. 
■ From this mount Jesus ascended to 
heaven. Compare the note on v. 4. 
II Which is from Jerusalem a sabbath 
day' s journey. A sabbath day's jour- 
[ ney among the Jews, was about a mUe. 
; The expression here used is not, how- 
i ever, to be so strictly understood as 
i to mean a definite number of paces, 
I neither more nor less ; but, a short 
distance, such as, according to Jewish 
i custom, it was not considered wrong, 
1 to go on the sabbath to attend wor- 
ship at a synagogue. Different parts 
of mount Olivet were, of course, jnore 
j or^ess distant from Jerusalem. On 
j one side, the foot of the mountain was 
; but five furlongs distant ; while Betha- 
ny, which lay on the opposite side, was 
j fi-fteen furlongs. See John 11 : 18. 
j 13. When they were come in; that 
is, into the city. || An upper room., 
I where abode both Peter and James., 
' &c. ; an upper room of the house 



A. D. 33.] 



CHAPTER I. 



13 



in, they went up into an upper 
room, where abode both Peter, 
and James, and Jolm, and Andrew, 
Phihp, and Thomas, Bartholomew, 
and Matthew, James the son of 

where Peter and the other apostles 
usually remained. Probably the 
idea is, not that they made this house 
their home, but that they habitually 
resorted to it, and were generally 
tliere. They would naturally wish 
to be frequently together, and to be 
often occupied in social prayer. 
Jewish houses were furnished with a 
large upper room (Mark 14 : 15), 
devoted to conversation with friends, 
to prayer and meditation. At a 
iater date, "the early Christians 
were accustomed to assemble in some 
convenient upper room, set apart for 
the purpose." Such rooms were gen- 
erally the most capacious, and in the 
highest part of the building. It may 
be interesting to observe, — though 
the observation is of little importance, 
— that early ecclesiastical tradition 
represents the room here spoken of as 
the very one in which our Lord cele- 
brated the last passover, and instituted 
the Lord's supper, and in which the 
Holy Spirit descended on the day of 
Pentecost. j| Peter^ &c. For a sim- 
ilar list of the apostles' names, see 
Matt. 10 : 2—4. Luke 6 : 14—16. 
II James, the son of Mpheus. This is 
James the Less, so called to distin- 
guish him from the other James, who 
was brother of John and son of 
Zebedee. Al])heus is believed to be 
the same as Cleophas, mentioned, in 
John 19 : 25, as husband of Mary, 
who was sister to our Lord's mother. 
Compare Mark 15 : 40, where Mary 
is called the mother of James the 
Less. This James, therefore, and his 
brother Judas, or Jude, were own 
cousins to Jesus. || Simon Zelotes. 
Compare Luke 6 : 15. In Matt. 10 : 
4, instead of the appellation Zelotes, we 
find Canaanite, or, as the word ought 
to be spelled, Cananite. These two 
words are the same in meaning, but 
are derived from two different langua- 
ges ; the former being a Greek word, 
and the latter a Hebrew one. In the 
2 



Alpheus, and Simon Zelotes, and 
Judas the brother of James. 

14 These all continued with 
one accord in prayer and suppli- 
cation, with the women, and Mary 

age of Christ and the apostles, there 
was, among the Jews, an extensive as- 
sociation of private individuals, who 
undertook to maintain the purity of 
the national religion by inflicting pun- 
ishment, without the form of a trial, on 
all Jews who should violate their sa- 
cred institutions. They declared them- 
selves impelled by a more than human, 
zeal. The word Zelotes (zealot) desig- 
nates a member of this association ; 
and Simon was probably once connect- 
ed with it. The word Cananite, also, 
traced to its Hebrew origin, signifies 
a zealot. \\ Judas; also called (see 
Matt. 10 : 3) Lebbeus and Thaddeus. 
II Brother of James ; that is, of James 
the Less, son of Alpheus. Compare 
the Epistle of Jude, 1st verse. 

14. With the women; the women,, 
who, as Matthew says (27 : 55), " fol- 
lowed Jesus from Galilee, ministering 
unto him." Compare also Luke 8: 
2, 3. These devout women associ- 
ated themselves with the apostles,, 
being of a kindred spirit, fervent, 
friends of Jesus, and confidently ex- 
pecting the fulfilment of his promises. 
The presence of Mary, the mother of 
Jesus, doubtless added fuel to the 
flame of their piety, as well as gave 
them opportunities for sympathizing 
with her. || Mary, the mother of 
Jesus. "This is the last time," says; 
Scott, "in which Mary, the mother- 
of Jesus, is mentioned in Scripture : 
and it is in a very cursory manner, as 
one of the company who joined in 
prayer, but without any peculiar 
distinction, or the least appearance of 
her exercising authority over, or even 
of giving counsel to, the apostles." 
II His brethren. The original word,, 
translated brethren, was applied,araong 
the Jews, to near relatives, as well as 
to own brothers ; so that it cannot be 
decided whether the persons here 
spoken of were our Lord's brothers, 
or only his near relatives. The lan- 
guage in Matt. 1 : 25, and 12 : 46,. 



14 



ACTS. 



[a. d. 33. 



the mother of Jesus, and with 
his brethren. 

15 And in those days Peter stood 
up in the midst of the disciples, 
and said, (the number of the names 

agrees vcell vritli the behef that he 
had brothers. It appears from John 
7 : 5, that these persons did not at 
first ackno-\riedge Jesus to be the Mes- 
siah. But at the time of -n-hich Luke 
is here speaking, tlieir doubts were 
overcome, and thev had yielded to the 
evidence of his being the Saviour. 

How appropriately was this com- 
pany of apostles and Christians oc- 
cupied 1 Expecting some siffnai 
manifestation of their Lord's power 
and grace, which would qualify them 
to promote his cause, they gave 
themselves to prayer. They waited 
for the fulfilment of their Lord's 
promise. They waited, however, not 
in idleness, but in earnest supplica- 
tion. They waited 07i him, as weU 
as for him. " Never have we more 
reason to expect the conununication 
of the Holy Spirit of God to us, than 
when we are employing our time in 
devotion and in Christian converse, 
so far as Providence affords us lei- 
sure from our secular afiairs." 

15. Peter stood up in the midst of 
the disciples. Peter appears to have 
been a leader among the apostles. 
Compare 2 : 14. 3 : 1.2. 4:8. 5:3. 
His love to his Lord, whom he had 
denied, was revived and confirmed ; 
and the natural fervor of his soul 
again prompted him to take a forward 
part m the transactions, in which he 
was interested, j] TJie Jiamcs; that 
is, the persons, [i A lamdred and 
ticenty. It is not said, that the whole 
number of disciples was a hundred 
and twenty : but such was the num^ 
ber now toorether in Jerusalem. There 
were others scattered tliroucrh the 
country, who were in heart disciples 
of Jesus, but whose occupation and 
circemstances did not allow of tiieir 
being in Jerusalem. Compare 1 
Cor. 15 : 6, where mention is made 
of five hundred disciples to whom 
Jesus appeared at one time after his 
resurrection. Many, doubtless, who 



together were about a hundred 
and t^venty.) 

16 31en and brethren, this scrip- 
tm-e must needs have been fuhilled, 
which the Holy Ghost by the 

had professed to be his disciples, had 
forsaken his cause since the fury 
of the Jewish rulers had prevailed 
against him. Others, too, had been 
thrown into perplexity ; and, to hu- 
man view, were on the point of whol- 
ly abandoning his cause. Such of 
these as had heard of the Saviour's 
resurrection had, doubtless, received 
a confirmation of their faith and hope. 
Thus there were scattered over the 
land not a few who would show 
themselves, on a suitable occasion, 
the steadfast followers of Jesus. 

16. Men and Irethrcn. The word 
and, it will be perceived by its being 
printed in Italics, was supphed by our 
translators. The form of expression 
in the original is simply equivalent to 
our term brethren, the word jnen being 
placed before it as indicative of re- 
spect. Such, too, was the manner of 
public address among the Greeks on 
occasions of importance, and when 
the speaker felt the respect which was 
due to the assembly, j] This scrip- 
ture; namely, that which tlie apostle 
cites in the twentieth verse, jj Must 
needs hare been fulfilled. This does not 
mean that Judas, or any person con- 
cerned in apprehending and crucify- 
ing the Saviour, was compelled to 
act thus against his will. The lan- 
guage merely affirms the certainty 
that the scripture would be fulfilled. 
Inspired prophets had foretold that 
the ]VIessiah would be violently put 
to death. This event, therefore, was 
to take place. The scripture cannot 
be broken (John 10: 35) ; and what- 
ever it had declared respecting this 
event in general, or respecting the 
doom of ai\v particular man who 
should contribute to it, must be ful- 
filled. Yet we know that every one 
who was concerned in the betrayal 
and death of Jesus acted according 
to his own will, and consequently 
contracted guilt. Compare 2 : 23. 
II JVhich the Holy Ghost by the viotUh 



A. D. 33.] 



CHAPTER L 



15 



mouth of David spake before con- 
cerning Judas, which was guide 
to them that took Jesus. 

17 For he was numbered with 



of David spake before concerning Ju- 
das. The language of David, which 
the apostle v/as about to produce, 
declared the sad doom which v/ouid 
certainly overtake his opposers. On 
several occasions, there were men 
who took a very active part in perse- 
cuting him, and who, he declared, 
would receive from God a signal 
overthrow. But the language which 
David had used in tlius denouncing 
the judgments of God against his 
unrighteous adversaries, had been 
most eminently fulfilled in the case 
of Judas, who had become so distin- 
guished an adversary of Jesus, and 
had so directly and so treacherously 
contributed to his coming into the 
powder of his enemies. So remark- 
ably had that language been fulfilled 
in the case of Judas, that, beyond all 
doubt, the Holy Spirit, whose organ 
David was in making these declara- 
tions, contemplated Judas, Christ's 
adversary, as the one whose doom it 
emphatically described; so that it 
was concerning Jadas, even more 
remarkably than concerning any 
enemies of David, that the Holy 
Spirit had spoken. || Whic/i taas 
guide to them that took Jesus. Judas 
Iscariot agreed with the chief priests 
to deliver up Jesus to them (Matt. 
26 : 14 — 16), led the multitude who 
went to seize him, and Avith a kiss 
pointed out to them the very person. 
Matt. 26: 47— 49. 

17. For he icas numbered with us ; 
he belonged to our number, as one 
of the apostles. |] Had, obtained part 
of this ministry; had been admitted 
by the Lord to the service for which 
the apostles had been appointed. 
This verse appears to give a reason 
for considering the scripture, which 
was in the apostle Peter's mind, as 
relating to Judas. To show its ap- 
plicableness to Judas, it v/as proper 
to remind the hearers that Judas had 
been an apostle, and admitted to 
friendship with the Saviour. Though 



us, and had obtained part of this 
ministry. 

18 Now this man purchased a 
field with the reward of iniquity ; 

thus distinguished, he had become 
a traitor, and had fallen under the 
special displeasure of God. Viewing 
the passage in this connection, they 
would see how^ well it described the 
doom of Jesus. 

18, 19. These verses did not, prob- 
ably, form a part of Peter's address, 
as the information which they con- 
tain was not at all needed by his 
hearers ; the sad events having so 
recently taken place, and being uni- 
versally known in Jerusalem. They 
are the language of the historian 
Luke, intended to give information 
to his readers. Luke ha,d not, in his 
Gospel, given any account of the 
tragical end of Judas Iscariot. The- 
ophilus, therefore, to whom he dedi- 
cated both his Gospel and the present 
work, would need the information 
here communicated, in order thor- 
oughly to understand the address of 
Peter. It would be well to include 
these verses in a parenthesis ; and 
then the quotation from the Scripture 
would stand in almost immediate 
connection with the apostle's men- 
tion of it. 

18. This man purchased, a field. 
The evangelist Matthew (27 : 3—7) 
informs us that Judas, uneasy in his 
conscience, would not retain the 
money he had received for betraying 
Jesus, but carried it back to the chief 
priests and elders. They, however, 
regarding It as the price of blood, or 
money which had been paid to pro- 
cure a person's death, would not put 
it into the treasury of the temple, 
but bought a potter's field with it, to 
bury strangers in. As the field was 
bought with money that was owned 
by Judas, he is said to have purchased 
it, though he did not personally make 
the purchase. An action is often 
said to be done by a person who is 
liimself, properly, only the occasion 
of its being done. " jVo such thing," 
says Lightfoot, " was in Judas's in- 
tention when lie bargained for his 



16 



ACTS. 



[a. d. 33. 



and falling headlong, he burst 
asunder in the midst, and aU his 
bowels gushed out. 

19 Aiid it was known unto all 
the dwellers at Jerusalem; inso- 
much as that field is called in their 
proper tongue, Aceldama, that is 
to say. The field of blood. 

20 For it is ^.^Titten in tlie book 
of Psalms, Let his habitation be 

money. But Peter showeth the fruit 
ajid profit of his wretched coretous- 
ness : and how he, that thought to 
enlarge liis resources, and to settle 
his habitation, by such horrid means, 
came home by it with the contrary : 
his revenues, to purchase land for 
others ; — his habitation, to be deso- 
late ; — and himself, to come to so sad 
an end." || Fallbisf headlong, he burst 
asunder, See. From Matt. 27 : 5, we 
learn that Judas hanged himseh". 
Luke here gives us the additional 
information of what afterwards hap- 
pened. Judas probably hanged him- 
seh" near tlie edge of some precipice, 
and, perhaps, on the limb of a tree. 
The limb o-ivina- way, or the rope 
breakino-, he, of course, feU, and met 
with tlie fate here mentioned. 

19. In their proper to7io-ue ; in their 
own tonofue, the lanofuage or dialect 
spoken by the inhabitants of Jerusa- 
lem. This was a form of the Hebrew 
lanoruaofe, radically the same, but 
havinof undergone many changes. 
The term Stjro-Chaldaic is often 
employed among the learned to de- 
note that dialect. ij Aceldama ; a 
word compounded of two Syro-Chal- 
daic words, meaning, as the sacred 
vrriter himself explains, a field of 
Mood. Matthew, also, relates in 27 : 
8, that the field received that name 
and retained it even to tiie time when 
he ^vrote his Gospel. 

20. It is icritten in the book of 
Psabns, &c. The apostle proceeds 
to quote two passages ; one from Ps. 
60 : 25, " Let their habitation be deso- 
late, and let none dwell in their 
tents ; and the other from Ps. 109 : 8, 
" Let another take his office.'" These 
passages had been remarkably ful- 



desolate, and let no man dwell 
therein : and. His bishopric let 
j another take. 

I 21 \Yherefore of these men 
{ which have companied with us, 
all the time that the Lord Jesus 
went m and cut among us, 

S2 Begiuning fi-om the baptism 
of John, imto tJiat same day that he 
was taken up fi-om us, must one 



fiUed in Judas. His habitation had 
become desolate, or ruin had befallen 
him, in consequence of his unright- 
eous treatment of the Lord Jesus; 
and a vacancy had been thereby oc- 
casioned in the number of the apos- 
tles, so that it was proper for another 
to be appointed to take his office. 
It would have been better, if our 
translators had here employed the 
word q^re, as used in the Old Testa- 
ment, instead of the word bishopric. 

21 . These mm which hare compa- 
nied with us; the men who have 
belonged to our company, jj All the 
time that the Lord Jesus icent in 
and out among us ; during the time 
i that the Lord Jesus was occupied 
! among us in the duties of his office, 
introducing the new religion, incul- 
cating its trdths, and gathering dis- 
ciples to himself, 
i 22. Beginning from the baptism of 
I John. The word bea^inning here re- 
j lates to the Lord Je^us. His public 
i life commenced with his being bap- 
j tized by John ; and a person, in order 
i to be a" qualified witness for Jesus as 
the Messiah, must have been person- 
ally acquainted with events pertain- 
insr to him from that time, [j Unto 
that same day that he was taken up 
from us ; taken up into heaven. The 
extent of time is from the commence- 
ment of Jesus' public life to his 
ascension. It includes the great 
events of his crucifixion and his 
resurrection from the dead || Must 
one be ordained ; that is, appointed. 
The word ordain is not here used 
with reference to any particular cere- 
mony, as when we now speak of a 
minister's being ordained. The idea 
is, simply, that some one of the men, 



A. D. 33.] 



CHAPTER I. 



17 



be ordained to be a witness with 
us of his resurrection. 

23 And they appointed two, Jo- 
seph called JBarsabas, who was 
siirnamed Justus, and Matthias. 

who had been associated with the 
apostles and disciples from the com- 
mencement of the Saviour's public 
ministry till his ascension, should be 
selected to act in the place of Judas. 
Nor are v/e to understand the apostle 
Peter as affirming the absolute neces- 
sity of maintaining the number tioelve 
among the apostles, as though there 
was some sacredness in that number, 
and as though the cause of Christ 
could not be advanced without a 
successor to Judas. He meant to 
affirm the special propriety of ap- 
pointing a successor. Jesus had, 
originally, selected twelve men ; one 
of them had proved a traitor, and had 
hurried himself to perdition. It was 
specially proper that the vacancy 
should be supplied ; and, in order to 
be rightly supplied, a man must be 
selected who had been personally 
acquainted with events from the bap- 
tism of Jesus. By having the origi- 
nal number completed, one of the Sa- 
viour's objects in appointing twelve 
might still be answered ; namely, that 
the apostles might go forth two by 
two. When Jesus selected the twelve, 
he chose them from among a larger 
number who Avere in the habit of 
associating v/ith him and attending 
on his instructions. There were, 
then, others besides the eleven who 
could testify to the facts in his history 
from the beginning of his public life ; 
and from among these a choice might 
be made. || To be a loitncss loith ns 
of his resurrection. It was of indis- 
pensable importance that one occu- 
pying the place of an apostle should 
be able to bear personal testimony to 
the resurrection of Jesus. For this 
was the crowning evidence of his 
being the Messiah. See Matt. 12: 
4U. 20: 19. 26: 32. Rom. 1: 4. 
It consequently formed a chief topic 
in the preaching of the apostles. 
Compare Acts 2 : 24, 32. 3 : 15. 4 : 
33. 1 Cor. 15 : 3, 4. With this great 



24 And they prayed, and said, 
Thou, Lord, which knowest the 
hearts of all men, show whetlier of 
these two thou hast chosen, 

25 That he may take part of 

fact all the doctrines and principles 
of the Christian religion were most 
intimately connected ; so that this 
might be mentioned as a part for the 
whole — the great central truth in 
which the whole system united. To 
bear witness of the resurrection of 
Jesus was to bear v/itness of his being 
the Messiah, and to give testimony 
to the divinity of his religion. 

Re3Iark. How evidently v/ere 
Peter and the other faithful apostles 
men of sincerity ! They not only 
sought for no merely pretended 
friends, however powerful they might 
be ; they did not even alloy/ any of 
their own company, how faithful and 
zealous soever, to be a candidate for 
the apostleship, unless he had per- 
sonal knowledge of the facts pertain- 
ing to Jesus from the beginning ; so 
that his testimony might be an in- 
dependent and unquestionable one. 
They sought not display, or any 
imposing show of circumstances. 
They were anxious for truth to be 
maintained, and that by the proper 
witnesses, however inconsiderable 
they might be in the world's esteem. 

23. Jlnd they appointed two. The 
company proposed two men as candi- 
dates for the vacant office. || Joseph 
— Matthias. Who these were, fur- 
ther than is m_entioned in this verse, 
we have not the means of ascertain- 
ing. The various conjectures of 
commentators are of no use. The sur- 
name Justus,g\ven to one of these men, 
Joseph, was a word of Latin origin, 
applied, perhaps, in consequence of 
his signal reputation for integrity. 

24. Which knoioest the hearts of all 
'men. Compare 15: 8. 1| JVh ether of 
these two ; which one of these two. 

25. That he may take part., &c. ; 
that he may participate in this office 
of the apostleship. || That he might 
go to his own place ; the place proper 



18 



ACTS. 



[a. d. 33. 



this miuistn' aiid apostleship, from 
wiiicli Judas by trausgi-ession fell, 
that he might go to his own place. 
26 And tliey gave forth their 

ibr such a man, most fitting for one 
• of his character. The world of final 
misery is, doubtless, here meant. To 
this the conduct of Judas, in the 
midst of so many advantages for 
rightly estimating the character of 
.Jesus," and for rendermg signal ser- 
vice to him, made it suitable that he 
should be consigned, or, rather, suit- 
able that he shoxild go ; for he evi- 
dently rushed upon his own destruc- 
tion. Tov\'nsend mentions it as a 
conmion sentiment among the Jews, 
that " he who betrayeth an Israelite 
shall have no part in the world to 
come," and remarks that in a Jew- 
ish commentary on Num. 24 : 25, it 
is said, " Balaam went to his own 
place, that is, into hell." 

" No dignity of office," Doddridge 
well observes, " can secure men from 
■•sin ; and when they break tlirough 
the solemn bonds of a remarkably 
high and eminent profession, they 
must expect a punishment propor- 
tionably signal." For all of us there 
is a place in the future world, appro- 
priate to our characters. Are we 
righteous, or unrighteous believers 
in Jesus, or neglecters of the great 
salvation Our future and final rec- 
ompense will accord with God"s es- 
timate of our characters. 

26. They gave forth their lots. That 
is, the persons whose business it was. 
or who had been appointed to cast 
the lots, did so. Among the ancients, 
it was customary to cast lots, in order 
to decide on important and doubtful 
matters, whether civil or sacred. The 
practice was also frequent among the 
ancient Hebrews, in cases of special 
importance, when they felt the need 
of divine guidance. This method 
of deciding was resorted to, because 
it appeared so evident a referring 
of the matter to divine providence. 
Hence Solomon says, in Prov. 16 : 
33, " The lot is cast'into the lap ; but 
the whole disposing thereof is of the 
Lord." Pious men, doubtless, resorted 



lots : and the lot fell upon Jlatthi- 
as ; and he was numbered with 
the eleven apostles. 



to this method of decision in a con- 
scientious and devout frame of mind, 
submitting all their afiairs to the con- 
trol of God. They were encouraged 
to expect divine direction ; and this 
was one of the ways in which God 
frequently led the Hebrews to a 
proper result. Compare Josh. 7 : 34, 
15. 1 Sam. 10 : 20, 21. lChron.24: 
5 — 7. We, however, in this age of 
the world, are so differently situated 
in regard to acquiring a knowledge 
of God's will, that a resort to lots for 
deciding an important question can 
scarcely ever, if indeed ever, be ju- 
dicious. A careful study of the Holy 
Scriptures, an examination of all the 
circumstances connected with any 
particular case, with prayer to God 
and consultation with judicious and 
pious friends, will almost invariably 
lead to a right result. In what man- 
ner the Christian company proceeded, 
on the occasion here mentioned, in 
giving forth their lots, we are not 
informed. The methods among the 
ancients were various. The most 
frequent, probably, was, to place tick- 
ets, with the proper words on them, 
in an urn, and draw them forth. The 
transaction differed from voting, in- 
asmuch as, probablv, only two tickets 
were used, on each of which was 
written the name of one candidate. 
11 And he was numhercd zcith the 
eleven apostles. Thus the original 
number was again rendered com- 
plete. A question, however, has 
sometimes been raised whether this 
choice of a successor to Judas was 
not premature, and whether it re- 
ceived the sanction of Heaven. The 
choice was, indeed, made before the 
great outpouring of the Holy Spirit 
which was necessary in order to com- 
plete the apostles' " qualification for 
very important measures pertaining 
to tlieir office. Besides, we have not, 
in the New Testament, any further 
notice of Matthias as an apostle, 
unless, indeed, he was among the 



A. 33.] 



CHAPTER n. 



19 



CHAPTER n. 

1 The apostles, filled with the Holy Ghost, 
and speaking divers languages, are ad- 
mired by some, and derided by others. 
14 Whom Peter disproving, and showing 
that the apostles spake by the power of the 
Holy Ghost, that Jesus was risen from the 
dead, ascended into heaven, had poured 
down the same Holy Ghost, and was the 
Messias, a man known to them to be ap- 
proved of God by his miracles, wonders, 

apostles who stood up in company 
with Peter when he addressed the 
people on the day of Pentecost. It 
should be remembered, too, that the 
design of Luke in writing the Acts 
of the Apostles, was such as to give 
him no occasion to speak afterwards 
of Matthias ; and he makes no men- 
tion of several other apostles. We 
know, indeed, that, at a subsequent 
period, the Lord Jesus gave a special 
commission to Saul of Tarsus to be 
his chosen apostle (26 : 16—18). Still 
the transaction was performed in a 
very devout manner, with a practical 
referring of it to divine providence. 
The question is one of those very 
numerous ones, which the wisdom of 
God has not seen fit to give us the 
means of answering. It is an in- 
quiry suggested rather by curiosity, 
than as tending to any practical 
benefit. 

CHAPTER II. 
1. The day of Pentecost; one of 
the three great annual festivals of the 
Jews. It was a festival of thanks- 
giving for the harvest, and was there- 
fore called the feast of harvest (Ex. 
23 : 16), and the day of the first-fruits. 
Num. 28 : 26. It was also called the 
feast of tceeks, because it was ap- 
pointed to be held after a succession 
of seven weeks from the second day 
of the passover. Ex. 34 : 22. Lev. 
23 : 15, 16. Num. 28 : 26. Deut. 
16 : 9, 10. As it was designed to be 
a grateful acknowledgment of the 
divine bounty in giving a harvest, an 
oblation was to be presented to the 
Lord, of two loaves made of new 
flour, besides the burnt-offerings and 
offerings for sin. See Lev. 23 : 17— 



and signs, and not crucified without his 
determinate counsel and foreknowledge : 
37 he baptizeth a great number that were 
converted. 41 Who afterwards devoutly 
and charitably converse together : the 
apostles working many miracles, and God 
daily increasing his church. 

AND when the day of Pente- 
cost was fully come, they 
v/ere all with one accord in one 
place. 

19. Num. 28 : 26—31. The word 
Pentecost is of Greek origin, and sig- 
xiAes fiftieth. It became the name of 
this festival, because the appointed 
time for the festival was after seven 
weeks, or forty-nine days, from the 
second day of the passover. This, 
then, was the fiftieth from that day. 
See Lev. 23 : 16. 

It is also commonly stated, though 
the circumstance is nowhere alluded 
to in the Mosaic ritual, that at the 
feast of Pentecost a commemoration 
was made of the giving of the law 
from mount Sinai ; as it was believed 
that that event occurred on the fiftieth 
day after the departure from Egypt, 
that is, from the first passover. The 
Israelites left Egypt the fifteenth day 
of the first month (according to their 
sacred year), that is, April, and ar- 
rived at Sinai in the third month after, 
as is generally supposed, on the first 
day of the month. Ex. 19 : 1. As 
their months were lunar, this day was 
the forty-sixth afler their departure. 
The next day, probably, "Moses 
went up the mount unto God" 
(Ex. 19 : 3) ; and three days after 
(Ex. 19 : 11), the law was given. 
Certainty, however, on this point 
cannot be attained ; as, in Ex. 19 : 1, 
the words the saine day may mean, 
not the same day on which the month 
commenced, but the same day of the 
month on which they left Egypt, that 
is, the fifteenth. If, however, the 
law of Moses was given on the 
fiftieth day after the passover at the 
departure from Egypt, the coincidence 
is a striking one, that on the fiftieth 
day from the passover at the death of 
Christ, the effusion of the Holy Spirit 
took place, so remarkably confirming 



20 



ACTS. 



[a. d. 3S, 



2 And suddenly there came a 
sound from heaven, as of a rushing 

and establishing the gospel, of which 
the Mosaic dispensation was so emi- 
nently a type . 

The great annual festivals were 
occasions of general resort to Jerusa- 
lem, on the part of the males among 
the Jev/s. Compare Ex. 34 : 23. 
Josephus, the Jewish historian, who 
was contemporary with the apostles, 
informs us that in his day Jews in 
great abundance repaired to Jeru- 
salem on the joyful occasion of the 
Pentecost. The festival, at the time 
of which the sacred v/riter is here 
giving an account, was to be remark- 
ably signalized, in the providence of 
God, as the occasion of giving a 
striking manifestation of the Messiah- 
ship of Jesus. At the preceding fes- 
tival — that of the passover — when 
immense crowds thronged the city, 
he had been crucified, and had thus 
passed through the scene of his deep- 
est humiliation and ignominy. But 
now, having arisen from the dead, and 
ascended to the right hand of the 
Father, he was to send forth the 
Holy Spirit, and, in presence of as- 
sembled multitudes of Jews from all 
quarters, was to manifest his power 
and glory. Many, who had wit- 
nessed the reproaches that had been 
heaped on him, were now to witness 
a different scene, and to be brought to 
acknowledge him as the great Saviour 
of men. How fitting a time for sig- 
nally vindicating the Saviour's glory, 
was the first occasion for a general 
assembling of the Jews at Jerusalem 
after his deepest humiliation ! The 
shortness of the interval between the 
two festivals — only fifty days — would 
present, in vivid contrast, the igno- 
miny and the glory of Jesus. || JVas 
fully come. The full space of time 
between the passover and the Pente- 
cost was completed, and the day of 
Pentecost was introduced. Whether 
the day of Pentecost, in the year here 
spoken of, was the Lord's day, — that 
is, the Christian sabbath, — cannot be 
satisfactorily decided. || Tfceij were 
all with one accord, &c. The whole 



mighty wind, and it filled all the 
house w^here they were sitting. 

company of one hundred and twenty, 
mentioned in 1 : 15, is doubtless here 
meant. They were of one heart. 
The apostles were no longer inclined 
to dispute among themselves. Who 
shall be greatest ? See Mark 9 : 34. 
The rest of the company indulged in 
no heart-burning or envy toward one 
another. They possessed unity of 
spirit, and were joined together by 
the bond of peace. They thus had 
the best preparation for the special 
visitation of the Holy Spirit ; for his 
influences " are most to be expected 
where there is the greatest unanimity 
and the greatest devotion." They 
would naturally seek one another's 
society on this day of a religious fes- 
tival. They were in daily expecta- 
tion, too, that their Lord's promise 
would be fulfilled ; for he had spoken 
of only a few days intervening before 
the Spirit's influences would be im- 
parted. Compare 1 : 5. 

2. Jl sound from heaven ; from the 
upper regions of the air, whence 
winds and tempests proceed. |1 £s 
of a rushing mighty icind ; a noise 
like that of a violent wind rushing 
along. This was the external indica- 
tion of the Spirit's descent. There 
seems a special appropriateness in em- 
ploying the sound, or noise, of wind, to 
betoken the approach of the Spirit, as, 
in the ordinary language of the Jews, 
the word used for sjnrit is the same 
as also signifies tcind. It is Avorthy 
of notice that, when our Lord wished 
to convey to Nicodemus instruction 
concerning the Spirit's operation on 
the soul of man in regeneration, he 
drew an illustration from the wind. 
See John 3 : 8. Both in respect to 
the word rendered spirit, and in re- 
spect to the divine agent himself, and 
likewise to our judging of his agency 
by the effects produced, a resemblance 
could be most easily presented. So 
when our Lord said to his apostles, 
" Receive ye the Holy Ghost " (John 
20 : 22), he breathed on them. That 
the sound on the day of Pentecost was 
actually that of a violent wind, Luke 



A. D, 33.] 



CHAPTER n. 



21 



3 And there appeared unto 
them cloven tongues like as of 

does not say, but that it resembled 
such a noise. He could, probably, find 
no word that would properly express 
what was really heard ; it was more 
hke the noise of a wind than of any 
thing else. It was altogether of a 
supernatural character. This sound, 
as of a wind, the apostles and their 
company would readily understand, 
in all probability, as a sign from above 
of the Spirit's coming ; and they, 
doubtless, held themselves ready for 
some immediate manifestation of his 
presence and agency. || It filled all 
the house, &c. The noise was heard 
throughout the house where the com- 
pany was assembled. Some have 
supposed that the word house here 
signifies an apartment in the temple 
at Jerusalem. But it is wholly un- 
reasonable to suppose that the follow- 
ers of Christ would seek to be accom- 
modated, as a company, in the Jewish 
temple, or that the Jewish authorities 
would favor them with accommoda- 
tions in that edifice. The place was, 
doubtless, a private dwelling ; per- 
haps — though we have no information 
on the point — in the vicinity of the 
temple. Early tradition regards it as 
the same of which mention is made 
in 1 : 13, where the apostles and their 
associates were in the habit of assem- 
bling for devotional purposes. 

3. In addition to the soxmd which 
the company heard, the sense of 
sight was also addressed ; and an ap- 
propriate sign was employed as ex- 
pressive of the duty and the ability 
to make known among men of every 
language the glad tidings of salva- 
tion through the Lord Jesus. Tliere 
appeared unto them cloven tongues. 
The objects which appeared were, 
in shape, like tongues. The common 
opinion is, that the tongues wliich 
appeared were cloven, that is, divided 
into two or more parts, terminating 
in two or more points, and thus em- 
blematic of the diversity of languages 
in which tlxe disciples were now 
enabled to speak. Critical writers, 
however, arc not agreed in regard to 



fii'e, and it sat upon each of them. 
4 And they were all filled with 



the sense of the word translated 
cloven ; some considering it as mean- 
ing distributed. They understand 
Luke as saying that there appeared 
tongues, as of fire, distributing them- 
selves hither and thither throughout 
the company. Which of these views 
is the right one, it is not easy to say. 
There is no need, however, that the 
tongue-like appearances should have 
a division into parts in order to con- 
vey the idea of a diversity of tongues ; 
for the mere fact of numerous objects 
appearing in the shape of a tongue, 
and settling on the followers of 
Christ, would be, of itself, sufficient 
to convey this idea. || Like as of 
fire. Small flames of fire have a 
shape similar to that of a tongue. 
Among the Hebrews, accordingly, 
the expression tongue of fire was 
employed to convey the idea of a 
flame. An appearance, flame-like as 
to shape and color, was seen. || It 
sat upon each of them. The fire, or 
the flame-like object, which appeared, 
rested on each of the company. Not 
only the apostles, but all the followers 
of Christ, then present, were thus 
distinguished. 

If the coincidence mentioned in 
the note on the first verse, between 
the space of time from the first pass- 
over to the giving of the law, and the 
space between what may Avell be called 
the last passover, and the effusion of 
the Spirit, really existed, it is also 
worthy of notice that tlie presence 
of God was manifested in a somewhat 
similar manner on the two occasions. 
At Sinai, the Lord descended in a 
tempest and in fire (Ex. 19 : 16 — 18) ; 
at Jerusalem, a noise like that of a 
violent rushing wind, and the appear- 
ance of flame-like objects, betokened 
his approach. 

4. .Ind they icere all filled xoith the 
Holy Ghost. The tokens of the 
Spirit's descent were connected with 
the immediate enjoyment of his in- 
fluence, and the outward manifesta- 
tion of it. The Spirit was imparted 
so copiously, that the disciples are 



22 



ACTS. 



[a. v. 33. 



the Holy Ghost, and began to 
speak with other tongues, as the 
Spirit gave them utterance. 

said to have been filled with it. New 
and unusual mental power was pos- 
sessed by them. Their religious 
viev/s became clearer, and their re- 
ligious fervor was greatly increased. 
II Began to speak with other tongues; 
in other languages besides tliat to 
which they had been accustomed. 
II As the Sjdrit gave them utterance ; 
as the Spirit enabled them to express 
themselves. Originally, says Light- 
foot, " the confusion of tongues was 
a sad and fatal curse upon the world. 
Gen. 11 : 1 — 9. But now the Lord, 
in the fulness of time, is providing, 
by the gifts of tongues at Zion, to 
repair the knowledge of himself 
among the nations which had lost 
that jewel by the confusion of 
tongues at Babel." 

Various conjectures have been 
formed in regard to the gift of 
tongues, particularly by those writers 
who are not willing to acknowledge 
it as a miraculous endowment by the 
Holy Spirit. Some have contended 
that ' speaking with other tongues ' 
was only an uttering of indistinct, 
or inarticulate sounds; of course, 
that no intelligible human language 
was employed. Others have sup- 
posed that the lively use of obsolete, 
foreign, or unusual words was intend- 
ed by the expression other tongues ; 
others, again, that the speakers, in an 
excited state of mind, united Hebrew 
modes of expression with Greek or 
Latin words ; or, that they spoke 
under the influence of an extraordi- 
nary enthusiasm, in a highly orator- 
ical or poetic style, with uncommon 
warmth and eloquence. If, however, 
we lay aside all conjecture, and ex- 
amine the subject just as it is pre- 
sented in the Scripture, we cannot 
doubt that, however unable we are to 
enter into particular explanations, the 
sacred writers regarded this matter 
as a miraculous one, and placed it 
among the extraordinary miraculous 
gifts of the Spirit. This appears evi- 
dent both from the book of Acts (2 : 4. 



5 And there were dwelling at 
Jerusalem Jews, devout men, out 
of every nation under heaven. 

10 : 44—46. 19:6), and from. 1 Cor. 
chapter 14th. Nor can we reasona- 
bly doubt that the persons spoke a real 
language ; and that by means of this 
gift of tongues they were able to 
communicate knowledge of religious 
subjects to unbelievers, and with 
much emotion to pour forth pray- 
ers and praises to God. Compare 
verses 8—11. 1 Cor. 14 : 2--4. The 
common view agrees best with the 
scriptural notices of the subject, and 
with the usual meaning of the words 
here employed in the original ; name- 
ly, that the Holy Spirit miraculous- 
ly bestowed on the apostles, and on 
many of the first disciples, the power 
to use foreign languages which they 
had never learned. This endowment 
may remind us of the promise re- 
corded in the Gospel of Mark (16 : 
17), of which it seems to be a fulfil- 
ment, " They shall speak with new 
tongues." See further on this subject 
in the note on the 11th verse of this 
chapter. 

5. There were (koelLing at Jeru- 
salem Jews, devout men. These Jews 
were such as had been resident in 
foreign countries, and had now either 
taken up a fixed abode in Jerusalem, 
or were sojourning for a considerable 
time in the city. Many, doubtless, 
who went to Jerusalem to celebrate 
the passover, made it convenient to 
remain till the Pentecost. The Jews 
here spoken of were in Jerusalem on 
religious considerations. They were 
devout^reWgioviS, men, paying a sacred 
regard to the Mosaic law, and wishing 
the advantages which Jerusalem pre- 
sented for observing the rites of their 
religion. To Jews living abroad, 
who were religiously disposed, this 
city furnished many attractions for 
residence. It was the seat of the tem- 
ple, and the priests Avere constantly 
in attendance to perform the duties 
of their oflice. The Jews regarded 
Palestine, and especially Judea and 
the immediate vicinity of the temple, 
as holy ground. Jerusalem was " the 



A. 33.] 



CHAPTER n. 



23 



6 Now when this was noised 
abroad, the muhitude came to- 
gether, and were confounded, 

city of the great King" (Ps. 48: 2. 
Matt. 5 : 35), and the temple was the 
house of God. They partook, too, 
of the belief which generally pervaded 
the nation, that the Messiah would 
soon make his appearance. A resi- 
dence in the metropolis of the nation 
appeared to them, therefore, highly 
desirable. Some of these men were, 
in all probability, devout in the best 
sense of the word, truly fearing God, 
and seeking to know and do his will. 
They were only waiting for clearer 
light, for a more full manifestation 
of the evidences that Jesus was the 
Messiah, and for influences that 
would deepen their religious feelings, 
and bring them to a deciding point, 
to rank themselves among his disci- 
ples. Others were devout as Jews, 
reverently and devotedly attached to 
the Mosaic law, as explained and 
practised by the Jewish teachers. 
II Out of every nation under heaven. 
The calamities which had repeatedly 
befallen the Jewish nation, since 
their great overthrow and captivity 
by Nebuchadnezzar, and various other 
causes, had induced immense multi- 
tudes of Jews to settle in foreign 
countries ; so that, popularly speak- 
ing, they might be found every where. 
But however distant they were from 
Jerusalem, and whatever were their 
employments, they cherished the 
warmest affection for the Holy City, 
and turned their eyes toward it with 
longing desire. The times of the 
great festivals were particularly em- 
braced as favorable opportunities for 
repairing to the city ; and at such 
times, representatives of Jews, dis- 
persed, so to speak, throughout the 
world, might be found there. See on 
V. 1. Of course, the expression out of 
every nation under heaven, is not to 
be strictly interpreted, but to be im- 
derstood generally, like our common 
expression, /rom all quarters. 

6. IJ'lien this was noised abroad. 
The idea which appears to be conveyed 
by these words is, that a report of the 



because that every man heard 
them speak in his own language. 
7 And they were all amazed, and 

wonderful events which had taken 
place, namely, the appearing of the 
tongues and the speaking in foreign 
languages, was spread abroad. This 
would naturally be the case, and was 
doubtless done. The original words, 
however, of the sacred historian, are 
believed by the best authorities to 
convey a different meaning. They 
may be literally translated thus : 
" Now this sound, or noise, having 
been made." Reference may be 
had to the sound like that of a violent 
wind, mentioned in the second verse, 
or to some commotion which might 
have been connected with so many 
persons speaking in foreign tongues. 
V. 4. The sound, which seemed 
like that of wind, was not, probably, 
confined to the house where the dis- 
ciples were, but Avas heard, and was 
regarded as an unusual occurrence, 
elsewhere in the city, though it was, 
doubtless, more sensibly perceived 
and particularly observed in the 
house where the Christians were 
assembled. The attention of the 
people was thus aroused ; and, with- 
out supposing that there was any 
unseemly confusion in the house 
where the Christian company was 
assembled, the voice of prayer and 
praise, unusually animated and fer- 
vent, would direct the people to that 
spot. In almost any part of the city, 
and particularly in the vicinity of 
the temple, where it is quite likely 
the house was, a very short time, 
during the day of Pentecost, would 
suffice for any unusual occurrence to 
draw together a crowd. It is evident 
that the disciples were engaged in 
using the foreign languages before 
the multitude came together ; and in 
the great freedom of utterance, both 
in prayer and praise, which accom- 
panied this wonderful gift, there 
would naturally be some commotion. 
II The multitude ; a mixed company, 
in which were numbers of the foreign 
Jews mentioned in the preceding 
verse, [j- ]Vere confounded; were 



24 



ACTS. 



[a. d. 33. 



maiTelled, saying one to another, 
Behold, are not all these which 
speak, Gahleans ? 

8 And how hear* we everv" man 

excited and thrown into perplexity. 
Such unthought-of events would, at 
first, produce a tumultuous and per- 
plexed state of mind, j] Every man 
heard them speak in his own lan- 
guage. The foreign Jews, from so 
many different parts of the world, and 
accustomed to so many dialects, heard 
the disciples speak m all those di- 
alects. 

7. Are not all these which speak 
Galileans? The word Galileans is 
here used, not as a reproachful, sec- 
tarian name of the Christians, nor as 
a term designed to mark the Cliris- 
tian company as an inferior and un- 
cultivated multitude (compare John 
7: 41, 52), but simply to denote the 
region of country to which the per- 
sons belonged, as it is also used in 
1 : 11. It stands contrasted with the 
numerous names of provinces and 
countries mentioned in the foUowing 
verses. The wonder was, that per- 
sons known to be Galileans by birth 
and education should yet express 
themselves in foreign tongues, so 
that people from so many different 
parts of the world could understand 
what they were saying. 

9 — 11. It is imcertain whether 
tlie list of geographical terms con- 
tained in these verses is to be con- 
sidered as the language of the sacred 
historian, thus giving his readers, in 
a parenthetic vray, a somewhat def- 
inite and lively view of the various 
and widely-distant quarters from 
which these foreign Jews had come 
to reside at Jerusalem; or whether 
it shordd be taken as the language of 
the persons who were speaking to i 
one another. It is, by some writers, 
considered more probable that the 
historian should introduce this list for 
the benefit of his readers, than that 
the persons themselves, in conversa- 
tion, should make so minute a state- 
ment of countries and provinces. 
They think it well, therefore, to in- 
clude this list of names in a paren- 



in our own tongue, wherein we 

were born? 

9 Pai-thians, and Medes, and 
Elamites, and the dwellers in 

thesis, so as to separate it from the 
language of the speakers themselves ; 
and they remark that the -^Triter, 
having introduced so long a catalogue 
of names, would naturally, as he does 
in the eleventh verse, on resuming 
the inquiry, or remark, of those won- 
dermg hearers, repeat, with some 
additions, the idea he had expressed 
in the eighth verse. The whole 
passage would then stand thus : "And 
how hear we, every man, in our 
own tongue wherein we were bom 
(Parthians, Elamites, &c. ) we do 
hear (or, as the original Greek may 
be represented. How do we hear) 
them speak in our tongues the won- 
derful works of God.'" These terms 
may, however, be considered as hav- 
ing been introduced in the conversa- 
tion at the very time ; and so far as 
the graimnatical construction is con- 
cerned, no special difficulty attends 
this view, which is the ordinary one. 

The list of names is so constructed 
as to lead a reader from east to west, 
and from north to south ; or, rather, 
from a north-easterly point to the 
west and south. Beginning at Par- 
thia, on the east, we are led to Pam- 
phylia, one of the southern provinces 
of Asia ]SIinor ; thence in a southern 
direction to Egypt. From Egypt, 
the eye is turned in a western and 
north-western direction to Cyrene 
and Rom-C. The list concludes by 
bringing into one view two regions 
widely distant, and in a direction from 
west to east ; namely, the island of 
Crete and the country of Arabia. In 
all these widely-distant countries and 
provinces, Jews were found in great 
numbers. 

9. Parthians; Jews, who were na- 
tives of Parthia, the country vrhich lay 
east oflNIedia and Persia. \\ Mcdes ; 
Jews of Media. Media lay south- 
west of the Caspian sea, between this 
sea on the north, and Persia on the 
south. II Elamites; Jews of Elam, 
or Elymais. This country lay north 



A. D. 33.] 



CHAPTER n. 



25 



Mesopotamia, and in Judea, and 
Cappadocia, in Pontus, and Asia, 

and west of the Persian gulf. || Mes- 
opotamia ; the country lying between 
the river Tigris on the east, and the 
Euphrates on the west. Mention is 
made in the Old Testament of these 
eastern countries, excepting Parthia. 
See, for Elam and Media, Is. 21 : 2. 
22 : 6. Ezra 4 : 9. Jer. 25 : 25. 
Dan. 8:2. 5 : 28 ; for Mesopotamia, 
Gen. 24:10. Deut. 23^ 4. Judges 
3 : 8. The Jews who were born and 
had lived in these eastern regions, 
Parthia, Media, Elam, and Mesopo- 
tamia, were, doubtless, in many in- 
stances, descendants of those who 
had been carried into captivity by 
Shalmanezer, king of Assyria. 2 
Kings 17 : 6. 18 : 11, and by Neb- 
uchadnezzar, king of Babylon. 2 
Kings 24 : 14—16. 25 : 11. On the 
return of the great body of the Jews 
from the Babylonian captivity, there 
were not a few who remained in the 
land of their conquerors. |1 Judea; 
the country of the Jews. This would 
next occur in an enumeration, the 
design of which was, not to mention 
every region, but rather to give an 
impressive general view, so as to 
show that several diverse languages 
were spoken on the occasion here 
mentioned. As, however, the Gal- 
ileans (v. 7) were Jews of Palestine, 
it is not surprising that " dwellers in 
Judea " should understand them when 
speaking in the language of Judea. 
Some commentators have hence con- 
jectured that the sacred writer em- 
ployed here a different word, some- 
what similar in its letters to Judea, 
such as the word Idumea, which word 
might, by some accident happening 
to two or three letters in a manu- 
script of the original Greek, be mis- 
taken by a transcriber for Judea. 
They suppose that the word which 
Luke really wrote became thus un- 
designedly altered to Judea. There 
is, however, not the smallest critical 
authority for such a conjecture ; all 
the manuscripts of the original Greek 
having the word Judea. Nor is there 
any need of perplexity in regard to 



10 Phrygia, and Pamphylia, in 
Egypt, and in the parts of Libya 



this word ; for it would be by no 
means unnatural for the sacred wri- 
ter, or for the persons speaking on 
the occasion, in mentioning the 
names of different people, to say, 
' The inhabitants of Judea, as well as 
of other countries, hear them speak 
in their tongue also.' It has also 
been remarked, that it was the for- 
eign Jews whom it was the writer's, 
or the speaker's, purpose to mention ; 
and therefore to speak of " dwellers 
in Judea" would seem to be aside 
from the design. We have only to 
consider, however, that, while it was 
the chief purpose to speak of the 
foreign Jews, this would not be in- 
consistent with including in the mul- 
titude Jews who were resident in 
Judea ; and doubtless the multitude 
which came together contained in it 
such persons as well as foreigners. 
II Cappadocia — Pontus; provinces of 
Asia Minor. Pontus bordered on the 
south of the Euxine, or Black sea ; 
Cappadocia was south of Pontus. 
II Asia. This word is here used in 
its most restricted geographical sense. 
Besides being the name of one of the 
quarters of the globe, it was alsO' 
employed to designate the country 
lying between the Euxine sea on the 
north, the Egean sea on the west,, 
and the Mediterranean on the south, 
thus including the more generally 
known provinces of the Roman em- 
pire. In this second sense, it was. 
called Asia Minor, or Asia the Less., 
It was also used, in a still more con- 
tracted sense, for the region of Ionia, 
of which the city Ephesus was the 
capital. This smallest region to which 
the name Asia was applied, was also 
called, by way of distinction. Procon- 
sular Asia, as being under the gov- 
ernment of a Roman officer, who bore 
the title of proconsul. It included 
the four provinces of Phrygia, My- 
sia, Lydia, and Caria. Asia, in this 
narrowest sense, contained a large 
Jewish population. 

10. Phrygia and Pamphylia ; prov- 
inces of Asia Minor, the latter lying; 



26 



ACTS. 



[a. d. sa 



about Cyrene, and strangers of 
Rome, Jews and proselytes, 

11 Cretes and Ai-abians, v/e do 



south of the former, and on the Med- 
iterranean coast. II Egypt. The 
writer now glances to Africa, of 
which Egypt was a distinguished 
part. In Egypt, and particularly in 
its chief city, Alexandria, many Jews 
were resident. Two fifths of the in- 
habitants of Alexandria are said to 
have been Jews. So numerous was 
the Jewish population in Egypt, that 
they erected for themselves, and 
maintained till the year 73 of the 
Christian era, a temple similar to 
that in Jerusalem, and observed in it 
their national worship, though they 
still kept up a connection with the 
Jews in Judea. \\ Tke parts of Libya 
about Cyrene ; that is, the regions of 
Libya towards Cyrene ; the regions 
from Libya to Cyrene. Libya was a 
large province in Africa, west of 
Egypt ; in a part of which, called 
Pentaj)olis (as containing five dis- 
tinguished cities), was Cyrene, a 
city on the Mediterranean coast. 
This city was a Greek colony, a 
quarter of whose inhabitants were 
Jews. II Strangers of Rome ; that is, 
Roman Jews, who were strangers 
(comparatively so) at Jerusalem, hav- 
ing come from Rome, and now so- 
journing, or having settled them- 
selves for permanent residence, in 
Jerusalem. A more literal rendering 
of the words would be, Romans who 
are [here] residing. \\ Jeics and 
proselytes ; Jews by birth, and Gen- 
tiles who had become proselytes to 
the Jewish religion ; that is, Avho had 
renounced heathenism and adopted 
the Jewish religion ; converts to the 
Jewish faith, though not Jews by 
birth. All alike, whether Jews by 
birth or converts from heathenism, 
were struck with amazement at what 
was then passing. 

11. Cretes; inhabitants of the 
island of Crete, in the Mediterranean 
sea. II Arabians. Arabia was the 
extensive country south and east of 
Palestine. There were present Jews 
who had come to Jerusalem from all 



hear them speak in our tongues 
the wonderful works of God. 
12 And they were all amazed, 



the countries and provinces here 
named. But the sacred writer did 
not intend to convey the idea that 
the number of distinct languages 
spoken on this occasion corresponded 
exactly to these names. He presents 
to his readers a collection of men 
from all these regions, who had been 
accustomed to a variety of languages, 
or dialects ; and these men heard, so 
as to understand, tlie disciples speak- 
ing in the various languages to which 
they had been accustomed in the 
places of their nativity. In point of 
fact, the Parthians, Medes, and Elam- 
ites, had been accustomed to the 
Persian, in some, at least, of its dia- 
lects ; in Mesopotamia and Judea, 
the Aramean, or Syro-Chaldaic, was 
used ; in the provinces of Asia Minor, 
in Egypt, Cyrene, and Crete, the 
Greek ; and in Rome, the Greek as 
well as the Latin was spoken. |j The 
wonderful icorks of God. The word 
here rendered loonderful works is the 
same as, in Luke 1 : 49, is translated 
great things. Reference is made, in 
this word, to the signal benefits which 
God had bestowed on men and on the 
individuals here spoken of, through 
Jesus Christ. It seems to have been 
the language of praise for these won- 
derful blessings, and of prayer for 
their continuance and diffusion, that 
the multitude heard. 

The gift of tongues appears, from 
the very few and brief notices which 
the New Testament gives of its em- 
ployment, to have been specially 
used in giving utterance to the de- 
vout and elevated feelings of the 
early Christians, when impressed 
with an unwonted sense of the mercy 
of God in the salvation of men. It 
is reasonable to suppose, also, that it 
was designed for communicating in- 
struction to people of foreign tongues. 
But if we may judge from notices in 
the New Testament, it was in Chris- 
tian assemblies, and for the purpose 
of praise and prayer, and for mutual 
encouragem.ent and exhortation, even 



A. D. 33.] 



C1L\PTER n. 



27 



and were in doubt, saying one to 
another, What meaneth this ? 



when unconverted persons do not 
appear to have been present, that 
this gift found its chief exercise. 
Like some other gifts of God, it was 
also hable to abuse, and in the Co- 
rinthian church was actually used in 
a vainglorious manner. See Acts 
10 : 46. 19 : 6. 1 Cor. 14 : 2, 4, 
19_o3^ 26—28. It is plain from 
these last verses that the gift of 
tongues was sometimes used among 
the Corinthians, when there were not 
present persons who could under- 
stand the foreign tongue, and when 
an interpreter would be needed to 
explain what had been uttered. We 
are authorized to believe, on this 
whole subject, that to the clear, full, 
and heart-affecting view of the di- 
vine goodness in bestowing salvation 
through Jesus Christ, — a view which 
naturally and almost irresistibly 
prompts a newly-converted soul to ar- 
dent praise and prayer, and to the in- 
citing of others to honor and serve the 
Redeemer, — there was superadded, 
in the case of the primitive Christians, 
the ability, through special divine 
influence, to utter forth their devout 
affections and lofty emotions in lan- 
guages which they had not before 
used. This miraculous ability ceased, 
with other miraculous gifts, when the 
purpose of God to give the gospel a 
permanent footing was accomplished, 
and when it pleased him to commit 
the maintaining and the further ex- 
tension of the gospel to the followers 
of Christ, in the use of more regular 
and of ordinary means. 

We can hardly fail to notice, at 
this point, the indisputable evidence 
which God furnished to the gospel at 
this period of its history, that it was 
really from himself. 

12. They were all amazed. Com- 
pare V. 7. It is the foreign Jews, prob- 
ably, who are here meant, jj Were 
in douht ; were utterly at a loss, as we 
sometimes say, what to make of the 
remarkable event. |1 What meaneth 
this ? or, What will this come to .'' 

13. Others mocking; deriding, 



13 Others mocking said, These 
men are full of new wme. 



scoffing. By these, it is commonly 
supposed, are meant the people of 
Jerusalem and of Palestine who were 
present. They would be more ready 
to cast suspicion and contempt on the 
Christian company, and on the unu- 
sual event which was then passing. 
They affected to regard the whole 
matter as a scene of disorder. In the 
same spirit which might prompt some 
persons to make the inquiry, "Can any 
good thing come out of Nazareth i " 
(John 1 : 46) , or which led to the 
sneering remark about the Saviour, 
" He hath a devil, and is mad " (John 
10 : 20 ; compare 8 : 48), they pro- 
fessed to despise the Christians as 
a company of drunken men. Per- 
haps by their not understanding 
some of the languages which were 
spoken, they were willing to insin- 
uate that these followers of Jesus 
were expressing themselves in a 
senseless jargon. 1| These men are 
fall of new icine. It is not newly- 
made wine, that is here meant. The 
season of the year would forbid this ; 
for the feast of Pentecost occurred in 
June, and the first vintage in Pales- 
tine occurred in August. The origi- 
nal term corresponds to the expres- 
sion stceet zcine. In Palestine, grapes 
were sometimes dried in the sun, and 
preserved in masses ; these were after- 
wards soaked in wine and pressed, and 
the juice was called by the Avord here 
used in the original, or sweet wine. 
The ancients had, also, various ways 
of preserving wine sweet. Such wine 
was very intoxicating. Wine would, 
of course, be used by the Jews at the 
festival which they were then attend- 
ing; and, in derision, the insinuation 
was thrown out, that these Galileans 
had quite soon made a free use of 
the cup. 

14. But Peter, &c. In reply to 
the expression of wonder at what 
was passing, and to the charge of 
being intoxicated, the apostle Peter 
addressed the multitude, and vindi- 
catf'd both the apostles and the whole 
Christian company. He affarxned 



28 



ACTS. 



[a. d. 33. 



14 But Peter, standing up with 
the eleven, lifted up his voice, and 
said unto them. Ye men of Judea, 
and all ye that dwell at Jerusalem, 

that the present uncommon event 
did not result from drunkenness, but 
from the extraordinary influence of 
the Holy Spirit; and that it was in 
fulfilment of a prophecy found in the 
Old Testament, in reference to the 
Messiah's times. He proceeded to 
affirm that Jesus of Nazareth, who 
had been crucified, had also been 
raised up from the dead, in accord- 
ance with Old Testament prophecies ; 
and that Jesus, having been received 
into heaven, had now sent forth the 
Holy Spirit. Jesus, being thus ele- 
vated to the right hand of God, ac- 
cording to prediction in the Old Tes- 
tament, they ought now to acknowl- 
edge as the very Messiah, whose 
coming the prophets had foretold, 
jj Standing up icit/i the eleven j with 
the other apostles. Peter arose as 
their spokesman. They also arose 
in testimony of their assent to his 
declarations. They also thus showed 
themselves as leaders of the com- 
pany which professed to receive Je- 
sus as the promised jSIessiah. — What 
a change had taken place in Peter 
since the night when, afar off (]Matt. 
26:58), heha.d followed his Master 
to the hio-h priest's palace ! What a 
strikino- contrast between tlie bold- 
ness and earnestness with which he 
now stood forth as the advocate of 
his Master's cause, and tlie timidity 
w^hich led him even with an oath to 
deny his Lord ! See INIatt. 26 : 69— 
75. He was evidently now endued 
with power from on high. Acts 
1:8. — il Ye men of Judea, and all 
ye that dicell at Jerusalem ; tiiat is. 
Ye Jews, and all ye that have taken 
up your abode in Jerusalem. The 
multitude, though all Jews, were yet 
of two sorts ; namelv, those who had 
permanently lived in the country of 
the Jews, and those who had come 
from foreign lands to dwell in Jeru- 
salem. Those " dwelling at Jerusa- 
lem " were the Jews who had re- 
moved from foreign countries. See 



be this knoMTi unto you, and 
hearken to my words : 

15 For these ai-e not drunken, 
as ye suppose, seeing it is hid 

on V. 5. The apostle's address weis 
directed to both these classes ; it 
refuted the calmnny of the one, and 
sought to clear up the doubts and per- 
plexity of the other, and to convince 
both that Jesus was the true Messiah. 
II Be this knoicn to you ; let this sur- 
prising matter be explained to you. 

15. Seeing it is hut the third hour of 
the day. The third hour of the day, 
among the Jews, corresponded to our 
nine o'clock in the morning, and was 
the stated hour of morning prayer. 
The apostle argued that, as it was only 
nine o'clock in the morning, it could 
not with any reason be supposed tliat 
he and his associates were under the 
influence of wine. Modern readers 
may not, at once, see the entire con- 
clusiveness of the argument. But 
the people to whom it was addressed, 
must instantly have seen how appli- 
cable and convincing it was ; for re- 
ligious Jen^ abstained ht)m eating 
and driixking till Etfter the hour ol 
morning prayer. And particularly is 
it said, that on the solemn festival 
days, such as tlie day of Pentecost, 
iliey were in the habit of neitlier eat- 
ing nor drinkino; till noon. This prac- 
tice was carefufl^r observed by all who 
made any pretensions to a reverent 
regard for religion ; and there were 
few indeed among ihe Jews, who did 
not make such pretensions. The fact, 
then, in these c'lrcumstances, tliat tlie 
apostles and their associates had, to 
say tlie least, a reputation for respec- 
tability and piety, was enough to rebut 
the calumny. Even among tlie Gen- 
tiles, it was disgraceful to be seen 
abroad during day in a state of intoxi- 
cation. Compare 1 Thess. 5 : 7. The 
charge was evidently an inconsiderate 
calumny. But, as Dr. Lightfoot well 
remarks, " malice is often senseless 
and reasonless in her accusations, 
especially when it is bent against re- 
ligion." Let us not be surprised, if the 
more common operations of the Spirit 
on the souls of men, at tlie present 



A. D. 33.] 



CHAPTER n. 



29 



tlie third hour of the day. 

16 But this is that which was 
spoken by the prophet Joel, 

17 And it shall come to pass in 

day, excite ridicule and scoffing among 
the irreligious and the inconsiderate. 

16. Tids is that which was spoken 
by the prophet Joel. The wonderful 
events of that day, the apostle de- 
clared, were a fulfilment of the proph- 
et Joel's prediction. See Joel 2 : 28 — 
32. The apostle was addressing his 
countrymen, the Jews, who would 
feel the weight of an appeal to their 
sacred Scriptures. 

17 — 21. These five verses contain 
the passage of the prophet Joel, which 
was on that day beginning, at least, 
to be fulfilled. The purport of this 
prophecy appears to be, that in the 
days of the Messiah there should be a 
general and signal outpouring of the 
Spirit, which would impart a remark- 
able knowledge of religion, and sense 
of its power ; that the Spirit's special 
influences should not be confined to 
any class, or age, or sex ; and that, in 
connection with the coming of the 
Messiah's times, there would be dread- 
ful judgments, the only way of escape 
from which would be, to become de- 
voted followers of the Messiah. 

17. In the last days. This is one 
of the expressions which were em- 
ployed by the Jews to signify the 
times of the Messiah. The period of 
the Messiah's reign on the earth, or 
his dispensation, was to be the last in 
a series of dispensations. Other times, 
as, for instance, the times of Abraham 
and the patriarchs, and the times of 
the Mosaic dispensation, were intro- 
ductory to this; and this was to be 
the last. Accordingly, we read in 
the Epistle to the Hebrews (1 : 2) that 
" God — hath in these last days spoken 
unto us by his Son ; " and in 1 Pet. 
1 : 20, that " Christ — was manifested 
in these last times." Of the same 
purport is the expression in Heb. 
9 : 26, " Now once in the end of the 
loorld hath Christ appeared to put 
away sin." The expression was used 
comparatively. While the prophets 
were actually employed in their office, 



the last days, (saith God,) 1 will 
pour out of my Spirit upon all 
iiesh: and your sons and your 
daughters shall prophesy, and 

and previously to the appearing of the 
Messiah, the times were called these 
times, times now passing ; but the 
Messiah's days, which were still in 
expectation, were the times to come, 
or, as we read in Heb. 2 : 5, the world 
to come. By a comparison of the 
apostle Peter's language in this ad- 
dress with that of Joel in the original 
prediction (Joel 2 : 28), it will be seen 
that the prophet uses the word after- 
ward; referring to a time after the 
calamities, which he had been pre- 
dicting, should be removed. The 
word used by the prophet is of the 
same general and extensive significa- 
tion as the expression of the apostle. 
II Saith God. These words are not 
quoted from the prophet. They were 
inserted, either by the apostle or by 
the sacred historian, to indicate more 
impressively the divine authority of 
the prediction. || I will pour out of 
my Spirit. Joel says, " 1 will pour 
out my Spirit." The idea is, 1 will 
impart a copious supply of my Spirit's 
influences. || Upon all flesh. The 
influences of the Spirit in the Mes- 
siah's times were not to be restricted 
to a particular people, nor to a par- 
ticular class of men, so that only a 
favored few would enjoy them. But 
so generally and abundantly would 
these influences be poured forth, that 
in every class of men, and in all na- 
tions, would be found those who 
should be acting under a divine im- 
pulse, being taught of God, and com- 
municating to others a knowledge of 
liis will. The prophecy to which the 
apostle appealed, was only beginning 
to be fulfilled. This beginning of its 
accomplishment was manifested, as 
was to be expected, among the Jews, 
imparting to a company of ordinary 
persons a knowledge and enjoyment 
of religion, and an ability to speak 
forth the praises of God, and to exhibit 
religious truth, far superior to what 
might commonly be expected in the 
chief men of the nation. The full im- 



30 



ACTS. 



[a. d. 33. 



yom* young men shall see visions, 
and your old men shall dream 
dreams : 



port of the prediction, however, was 
not yet apprehended by Peter him- 
self ; for, doubtless, the promise had 
respect to Gentiles as well as to Jews. 
And the idea had not yet gained pos- 
session of his mind, that to the Gen- 
tiles, as such, without being first con- 
verted to Judaism, would also be 
granted the special influences of the 
Spirit. A particular revelation was 
needed to teach him this great truth, 
as appears from the tenth chapter of 
this book. |j Shall prophesy ; shall 
enjoy influences similar to those of 
prophets, and be enabled to express 
themselves on religious subjects, in 
praise, and instruction, and exhorta- 
tion, as prophets formerly did. They 
shall speak under a divine impulse, 
as taught and influenced by God. 
True prophets among the Hebrews, 
besides being employed to foretell 
future events, were eminent for their 
knowledge of religion and ability to 
instruct in it, and were justly re- 
garded as enjoying the peculiar favor 
■ of God. So, in the Messiah's days, 
his followers would be held as pe- 
culiarly dear to God, and be honored 
by him with abundant religious 
knowledge, and with divine aid in 
communicating it to others. The 
gift of foretelling future events would 
also be possessed by some of them. 
II Shall see visions — shall dream 
dreams. Both by visions and dreams 
God occasionally, in ancient times, 
gave intimations of his will, and en- 
abled his prophets to foretell events, 
and to give men all needed warning 
and encouragement. These particu- 
lar methods of making known the 
divine will are mentioned, in order 
to convey, in a still more lively and 
impressive manner, the thought that 
the followers of the Messiah would be 
held in special favor with God, and be 
honored by him as were the prophets 
of old. Nor was this special favor to 
be now confined, as in ancient times, 
to a particular class ; as, for instance, 
to prophets. It was to be extended to 



18 And on my servants, and on 
my handmaidens, I will pour out 
in those days of my Spirit; and 

sons and daughters ; young men and 
old were to enjoy it. In other words, 
all the Messiah's followers would be 
peculiarly dear to God, and receive 
from him signal tokens of honor. 
They Avould all receive from him gifts 
and graces, and be able to give evi- 
dence that they were acting, as were 
the prophets, under a divine influence. 

ly. Jlnd on my servants, and on viy 
handmaidens, will I pour out, &c. 
In the prophet Joel we read, " And 
upon the servants, and upon the hand- 
maidens, in those days will I pour 
out my Spirit." Thus still further is 
the idea conveyed, that persons of 
every class should enjoy distinguished 
benefits in the Messiah's time ; the 
servants and the handmaidens too, as 
well as sons and daughters, young 
men and old, should signally partake 
of the Spirit, and be honored as were 
the prophets of old. The apostle 
Peter had, probably, the same idea ; 
but added to it the thought, that 
God would acknowledge the follow- 
ers of the Messiah belonging to this 
class, as his servants and his hand- 
maidens. When compared with the 
times of the prophets, how blessed 
were to be the Messiah's times ! His 
followers of every class were to en- 
joy divine influences signally great, 
making them resemble the few, in 
ancient times, who enjoyed the dis- 
tinction of being prophets, and of 
being intimately favored of God. We 
can hardly fail to recall here the in- 
teresting remark of our Lord con- 
cerning John the Baptist, in Matt. 11 : 
11 — " Among them that are born of 
women, there hath not risen a greater 
than John the Baptist ; notwithstand- 
ing, he that is least in the kingdom of 
heaven is greater than he." So im- 
mensely superior are the blessings 
connected with the Messiah's dispen- 
sation, to any of the advantages for 
divine knowledge and spiritual com- 
fort possessed in any preceding times. 
The special favor of God bestowed 
on the followers of Christ, as com- 



A. D. 33.] 



CHAPTER n. 



31 



they shall prophesy : 

19 And I will show wonders in 



pared with those who lived in former 
ages, may be seen in the superior 
religious knowledge which the gos- 
pel imparts, the far greater amount 
of spiritual influence which accom- 
panies it on the characters of men, 
and the superior use which God 
makes of even very humble instru- 
ments in promoting the cause of 
religion. 

ly, 20. The apostle continues the 
quotation from Joel, and, by the use 
of the prophet's language, shows that 
direful calamities were to be ex- 
pected. The expressions are highly 
poetic and figurative, such as were 
frequent among the Hebrew prophets 
when they were predicting the over- 
throw and devastation of cities and 
countries. Compare Is. 13: 9, 10. 
34 : 4. Ez. 32 : 7, 8. In predicting 
such calamities, the prophets not 
only used such very forcible expres- 
sions as the turning of the sun into 
darkness and of the moon into bloody 
— as if the whole creation was to be 
convulsed, — but they also accommo- 
dated themselves to the ordinary ap- 
prehensions which men indulge, when 
they are anticipating public and na- 
tional disasters. At such times, fear 
prevails ; and an agitated state of 
mind pervades the community. There 
is a readiness to construe into signs 
of coming desolation, any unusual 
appearances in the air or on the earth. 
Almost any unusual occurrences 
will, at such times, be thus regarded ; 
such, for instance, as the appearance 
of meteors in the air, or comets, un- 
usually dark and cloudy weather, 
violent storms, and earthquakes. The 
disposition thus to interpret such 
events, was very general in ancient 
times. Since such appearances, or 
occurrences, at such times, and even 
frequently when there is no general 
expectation of calamities, actually 
have the effect of divine portents, 
filling the mind with dread, the lan- 
guage of prophetic poetry represents 
God, in his providence, as sending 
beforehand such tokens to warn men 



heaven above, and signs in the 
earth beneath; blood, and fire, 



of coming wrath. "Hence the fervid 
language of Joel, quoted by Peter, 
speaks of appalling signs^ as well as 
of dreadful events ; and this language 
would be generally understood, by its 
readers and hearers, as a vivid de- 
scription of calamitous times, which 
God, in his justice and power, was 
about to send. The judgments which 
were predicted, would fall on those 
who should refuse to acknowledge 
the Messiah, and to become his true 
subjects. 

19. / will show wonders in heaven 
above, and signs in the earth beneath ; 
wonderful appearances in the air, and 
singular appearances on the earth, 
which should have the effect of 
filling men's minds with alarm, as 
signs of impending divine vengeance. 
What these wonders and signs would 
be, is stated in the next words. 
II Blood; perhaps the blood-red ap- 
pearance which the sun and moon 
would have, through the influence of 
dark and thick vapors filling the at- 
mosphere. Such an aspect of the 
sun and moon might easily be re- 
garded, in an agitated state of mind, 
as a signal of divine judgments ; or, 
the use of the term blood, as a sign 
of calamities, might have originated 
from such a phenomenon as a reddish 
color in the rain, which has sometimes 
been observed, and which might be 
considered as betokening bloodshed. 
II Fire ; perhaps unusually frequent 
and severe lightnings ; or, fiery me- 
teors in the air, such <is falling stars^ 
and the like appearances ; or, com- 
ets, sometimes called, in popular lan- 
guage, blazing stars, and which in 
ancient times were so much dreaded 
on account of their supposed disas- 
trous influence, or of being supposed 
to forewarn divine wrath, as to occa- 
sion tlie poet Milton's description, — 

" a comet, 

That .... from his horrid hair 
Shakes pestilence and war." 

II Vapor of smoke ; smoky vapor, or 
dense smoke. Unusually thick exha- 



32 



ACTS. 



and vapor of smoke. 

20 The sun shall be turned into 



lations of vapor |fJ*obably occasioned 
the appearances which were thus de- 
nomiaated, and which were viewed 
with terror, as tokens of great devasta- 
tions by fire, accompanied, of course, 
by dense clouds of smoke. In the 
book of Joel (2 : 30), from which the 
quotation is made, we read ■pillars of 
smoke, in allusion to the erect posi- 
tion and lofty height of immense 
quantities of smoke ascending from 
a burning city. An illustration of 
this may be found in Judges 20 : 37 — 
40, where the conquest of Gibeah is 
related. There was an agreement 
between the parties concerned in the 
attack on the city, that " a great 
Same with smoke " should be made 
" to rise up out of the city," as a sig- 
nal that the stratagem had succeeded. 
And at the proper time, " the flame 
began to arise up out of the city with 
a pillar of smoked 

20. The sun shall be turned into 
darkness, and the moon into blood. 
These expressions may still further 
show the signs and wonders that 
were to appear, as ominous of calami- 
tous times. If so, the expressions 
were suggested by unusually daxk 
days, or by eclipses of the sun, which 
have often filled men with disheart- 
ening apprehensions of evil. The 
sun then seems darkened, and refuses 
to give its light to the world. The 
state of the atmosphere also affects 
the appearance of the moon ; and a 
deep-red color observed in it might 
well originate the thought of its 
being turned into a mass of blood. 
Appearances like these easily in- 
spire beholders with terror, and ex- 
cite anticipations of distress. — This 
verse may, however, refer to the 
calamities themselves which were to 
occur — calamities so disastrous, that 
they might be likened to a general 
convulsion of nature, to the blotting 
out of the smi and the turning of the 
moon into blood, as if all nature 
were going to ruin, and chaos were 
again to prevail. Language of this 
chaxacter was familiarly used, as is 



darkness, and the moon into blood, 
before that great and notable day 

observed on the preceding verse, by 
the sacred prophets when predicting 
the utter overthrow of cities and 
states. The prophet Joel meant to 
produce by this language a lively im- 
pression concerning the awful dis- 
asters, with which the enemies of the 
Messiah and of his people would be 
visited ; and the apostle, hj repeating 
this language, reminded his hearers 
of the calamities which were threat- 
ened in connection with the estab- 
lishment of the Messiah's reign. The 
Jews had generally supposed that 
the predicted calamities would be en- 
dured by those Gentiles who would 
refuse to embrace the Jewish religion, 
and then to become the subjects of 
their King, the Messiah ; but Peter was 
about to announce distinctly that the 
very company to whom he was now 
addressing himself, the Jews them- 
selves, were in danger of these calam- 
ities, and tliat tlieir only method of 
escape would be, to acknowledge and 
obey Jesus of Nazareth as the Messiah. 
And what were the judgments which 
the apostle Peter, using the words of 
ancient prophecy, was leading his 
hearers to diead ? The language is 
so framed as to convey the idea, that 
unutterable woe must be expected by 
those who do not become followers 
of the Messiah : and this idea is ap- 
plicable to all, whether GentQes or 
Jews, whether of one period or of 
another. In all probability, the Holy 
Spirit, by the mouth of Peter, intend- 
ed to excite in the minds of the Jews 
apprehensions of divine wrath to be 
endured by them, and especially by 
the inhabitants of Jerusalem and 
Judea, should they persist in reject- 
ing Jesus as the promised ]VIessiah. 
Their city and nation would be ter- 
ribly overthrown, and tlieir political 
state come to an end. Unless they 
repented, they would perish (Luke 
13 : 3, 5) ; and their doom, as a city 
and as a nation, would be a sad repre- 
sentation of the hopeless misery in 
which they would find themselves 
in the eternal world. H Before thai 



A. D. 33.] 



CHAPTER n. 



33 



of the Lord come. 

21 And it shall come to pass, 



great and notable day of the Lord 
come ; or, more literally, before the 
great and. notable day, &c., as we 
read in Joel 2: 31. The day of the 
Lord is some distinguished period, 
when the Lord Jesus would make a 
striking manifestation of his authority 
and power as the Messiah. In the 
present case, the apostle Peter was 
evidently anticipating some future 
time ; and, guided by the course of 
events in the history of the gospel 
and of the Jewish nation, we may 
believe that the language was to 
have its fulfilment in the coming of 
success and glory to the Messiah's 
cause, after the destruction of Jerusa- 
lem and the entire subversion of the 
Jewish nation by the Roman power. 
The connection shows that " the 
great day " spoken of would be pre- 
ceded by times of vengeance ; and 
our Lord himself had foretold the 
destruction, at no very distant period 
(Matt. 24 : 34), of the Jewish power. 
The destruction of Jerusalem, and of 
the Jewish national existence, would 
be, to that nation, as the turning of 
the sun into darkness and of the 
moon into blood ; and this event was 
preceded, according to the account 
of Josephus, the Jewish historian, by 
terrible signs and wonders, filling 
men's hearts with most alarming ap- 
prehensions. This dreadful event, 
too, preceded or introduced a more 
fixed and thorough establishment of 
the Messiah's cause, as it put an end 
to the opposition which the Jewish 
power was constantly making to the 
gospel. Thus it was before the com- 
ing of the great day when the Lord 
should display himself signally, as 
the spiritual King of kings ; and the 
time which should immediately fol- 
low that destruction would be notable^ 
or illustrious, by the triumph of the 
gospel. There had been, indeed, 
events in which the Lord gave 
marked evidences of his power and 
authority as the Messiah. His resur- 
rection from the dead was such an 
event ; so, too, was the outpouring of 



that whosoever shall call on the 
name of the Lord, shall be saved. 



the Spirit on the very day when 
Peter was speaking. But neither 
these, nor any preceding events, 
agree with the prophet's language so 
well, as the protection and success 
which the Lord gave the gospel sub- 
sequently to, and in consequence of, 
the overthrow of the Jewish nation. 
The apostle made known to his hear- 
ers that a glorious period was ap- 
proaching, and warned them that it 
would be preceded by most afflicting 
disasters. |1 Xotable day ; illustrious 
day, a period to be specially signal- 
ized in the annals of time. 

21. Whosoever shall call on the 
name of the Lord shall be saved; shall 
be delivered from the calamities pre- 
dicted in the preceding verses, and 
from the miseries of the future world, 
to which those calamities would be 
a prelude in the case of the Messi- 
ah's incorrigible enemies. Whatever 
doom, both temporal and eternal, 
awaited those who would not submit 
themselves to the Messiah, would be 
averted from every one that should 
call on the name of the Lord. This 
last expression is indicative of devout 
supplication to the Lord, of pious 
trust in him, and of obedient sub- 
jection to him ; in other words, it is 
indicative of true piety, leading its 
possessor to ardent and confiding 
prayer. The word Lord^ in this con- 
nection, was probably used by the 
apostle to designate the Lord Jesus 
Christ. This appears from his dec- 
laration in the 36th verse, and from 
the fact, that in the early times of the 
gospel the followers of Christ were 
denominated those who called on his 
name. See Acts 9 : 14, as compared 
with vs. 10 and 17. Compare 22 : 16. 
See also Romans 10 : 13, where these 
very words of the prophet are quoted 
by the apostle Paul in a connection 
which seems evidently to refer them 
to the Lord Jesus. To call on the 
name of the Lord Jesus implied a re- 
ception of him as the promised Mes- 
siah, and a heartfelt love and obedi- 
ence to him, such as his disciples 



84 



ACTS. 



[a. d. 33. 



22 Ye men of Israel, hear these words; Jesus of Nazareth, a man 



ought to cherish. It was, then, only 
by becoming true disciples of Jesus, 
that the divine favor could be secured, 
and the doom threatened to his ene- 
mies could be averted. Those who 
should become his followers, calling 
on his name with an affectionate 
trust in his promises, and true obedi- 
ence to his commands, v/ould be 
saved in time and in eternity. 

Remark. In this verse, the prin- 
ciple is presented to us, on conformity 
to which our personal salvation de- 
pends. He that calls on the name of 
the Lord shall be saved. This, how- 
ever, is far from being the mere ex- 
ternal act of prayer. Calling on tlie 
name of the Lord implies a deep feel- 
ing of our spiritual wants, and an 
earnest desire for the blessings which 
Christ bestows ; namely, pardon, ho- 
liness, and eternal life. It implies 
a sincere and heartfelt dependence on 
him. for those blessings, and a spirit 
of obedience to his will. Without 
such affection towards the Lord Jesus 
Christ, and such a character, salvation 
cannot be obtained ; nor firom a per- 
son, however conscious of unworthi- 
ness, yet possessing such affection 
and such a character, w^ill it be with- 
held. 

Let us remember that there is 
another great and illustrious day ap- 
proaching, when the Messiah's king- 
dom will receive its final state. 
When that day will come, — in other 
words, when the present world w^ill 
end, the day of judgment be intro- 
duced, and all men be awarded to 
their respective everlasting condition, 
— we know not, nor is it important 
that we should know. Let it rather be 
our solicitude to become prepared for 
that day, and -to belong to the com- 
pany of those who call on the Lord 
with a pure heart, and to whom the 
Judge will say, " Come, ye blessed 
of my Father, inherit the kingdom 
prepared for you from the foundation 
of the world." 

22. The apostle, having accounted 



for the remarkable event of the dis- 
ciples' speaking in foreign tongues, 
by tracing it to the outpouring of the 
Holy Spirit, as foretold by Joel, and 
having intimated the doom which 
awaited the enemies of the Messiah, 
and the only method of escape from 
it, proceeded distinctly to show that 
Jesus of Nazareth was the promised 
Messiah, the Lord of the new dispen- 
sation which was recently commenced. 
The manner in which he showed this, 
may be briefly stated, as follows : 
' The remarkable effusion of the Spirit 
which you are now observing, and 
which is a fulfilment of prophecy, 
proceeds from Jesus of Nazareth 
(v. 33), who during his life gave most 
evident signs of the divine approval, 
whom you crucified, but w^hom God 
raised up from the dead (vs. 22 — 24), 
and received to his own right hand 
(v. 33). This Jesus is, therefore, the 
Messiah ; for it was foretold by an 
ancient prophet (vs. 25 — 28) respect- 
ing the Messiah, that he should not 
remain under the power of death so 
as to experience corruption and disso- 
lution. This actually took place in 
respect to Jesus, as we can testify 
(v. 32) from personal knowledge, 
having been repeatedly in his com- 
pany since his resurrection. The 
Messiah, too, according to another 
ancient prophecy (vs. 34, 35), was to 
be exalted to the right hand of God- 
This also has taken place in regard to 
Jesus. The evidence of this is, the 
very effusion of the Spirit which we 
are now enjoying; an efiusion, which 
corresponds to the language of the 
prophet Joel, and which had been 
promised to Jesus by the Father 
(v. 33). This remarkable promise 
being now fulfilled, the seal of truth 
is put on the declarations of Jesus, 
and ample proof is given that he is 
tlie Messiah, and is exalted to the right 
hand of God.' 

Ye men of Israel. The Jews held 
the name Israel in great honor, as 
having been specially bestowed by 
the Lord on their progenitor Jacob. 
See Gen. 32 : 28. 35 : 10. To ad- 



A. D. 33.] 



CHAPTER n. 



35 



approved of God among you by mii-- 
acles, and wonders, and signs which 
God did by him in the midst of 

dress them as men of Israel^ or Israel- 
ites^ was to use a most respectful 
term, which would be sure to gain 
their attention. Compare 2 Cor. 
11 : 22. The term included the whole 
company to whom the apostle was 
speaking, both the foreign Jews and 
the native inhabitants of Jerusalem 
and Judea. || Jesus of Nazareth. 
This appears to have become a term 
by which Jesus was familiarly desig- 
nated. When it was first applied to 
him, it was probably used in the way 
of reproach, as Nazareth, where Jesus 
was brought up, was held in con- 
tempt. See Matt. 2 : 23. John 1 : 46. 
Compare also Matt. 26 : 71. It came 
afterwards, however, to be used sim- 
ply as a distinctive term, to indicate 
at once who was meant, since the 
name Jes?i5, by itself, was not unusual 
among the Jews. See Mark 16 : 6. 
Acts 3:6. 10 : 38. It was probably 
thus used by Peter on the present 
occasion, and not as a term de- 
signed to remind his hearers of the 
reproach with which Jesus had been 
treated, or to set forth more vividly 
the contrast between the despised 
Kazarene and the exalted Son of God. 
Peter, having used a most respectful 
term in calling the attention of his 
hearers to what he desired to com- 
municate, would doubtless avoid any 
epithets that would be repulsive, since 
he could so plainly and faithfully de- 
clare the whole truth, without such 
terms. And yet, even without de- 
sign, the bare mention of Nazareth, in 
connection with the name Jesus, could 
hardly fail to remind the hearers of 
the feelings which had been indulged 
towards him. || A man approved of 
God; having evidently the approval 
of God, as being what he professed to 
be — the Messiah. || Bij miracles, and 
loonders, and signs. We need not 
seek any minute distinctions between 
these words. They all bear here the 
same general signification, and, by 
being combined, seem designed to 
show that the proofs which Jesus 



you, as ye yourselves also know : 
23 Him, being delivered by the 
determinate counsel and fore- 



gave of his being the Messiah, were 
many and various. The miracles of 
Christ were those wonderful works, 
which were signs of God's being 
with him, and evidences that he was 
really the Son of God. To these 
works Jesus himself appealed, as evi- 
dences of his divine commission. See 
John 5 : 36. 10 : 25, 37. || Which 
God did by him. As Christ was com- 
missioned, in his official capacity, by 
the Father (John 5 : 36), and sus- 
tained so intimate a connection with 
the Father (John 10 : 30. 14 : 9), the 
works which he performed may be 
said indiscriminately to have been 
done by him, or by the Father through 
him, or by him in his Father's name. 
See John 2:11. 5 : 36. 10 : 25. 
14 : 10. Compare Heb. 1 : 2. Since 
Peter's aim was to prove the divine 
commission of Jesus, as testified by 
his miracles, it was exactly to his pur- 
pose to adopt the mode of representa- 
tion which is here employed, and to 
speak of God as the author of the 
Saviour's works. 1| As ye yoiirselves 
also know. Peter could with confi- 
dence thus appeal to the personal 
knowledge of his hearers, because the 
wonderful works of Jesus were mat- 
ters of public notoriety. They were, 
with but few exceptions, performed in 
public, in the presence of crowds, as 
well as of smaller companies, and in 
the view of his enemies, as well as of 
his friends. The people, whether of 
the higher or of the lower walks 
of life, were acquainted with them. 
They were of such a variety of sorts, 
and were performed in such various 
circumstances, that the reality of their 
performance, and of their miraculous 
nature, could not, with any show of 
reason, be called in question. Thus 
the appropriate evidence had accom- 
panied all the declarations of Jesus 
concerning himself and his ofiicial 
designation. 

23. Being delivered ; delivered up, 
by Judas Iscariot, to the company 
sent out by the chief priests and 



36 



ACTS. 



[A. D. 33. 



knowledge of God, ye have taken, and by wicked hands have cru' 



elders to seize Jesus (Matt. 26 : 47 — 
50), and by that company delivered 
up. to the Jewish sanhedrim. ]Matt. 
26 : 57. By the Jewish sanhedrim, or 
great court of the Jews, he was deliv- 
ered up to Pontius Pilate, the Roman 
governor of Judea (Matt. 27 : 2), who 
was prevailed on, by their urgency 
and management, to consent that he 
should be crucified. || By the deter- 
minate counsel and foreknoicledge of 
God ; by, or according to, the deter- 
mined purpose and appointment of 
God. The same idea is conveyed in 
the Gospel of Luke (22 : 22), by our 
Saviour's expression, " Truly the 
Son of jnan goeth, as it icas deter- 
mined; " and by his language in 
Luke 24 : 46, " Thus it is written, and 
thus it behoved (or, was necessary 
for) Christ to suffer." The apostle's 
idea is, that the betrayal and conse- 
quent crucifixion of Jesus did not 
take place (supposing him to be the 
Messiah) through ignorance or over- 
sight on the part of God, or in con- 
travention of the divine arrangement ; 
but that, on the contrary, his betrayal 
entered into God"s plan respecting 
him as the Messiah. This idea it was 
of immense importance to introduce 
just at the spot where the apostle 
presents it ; for it met and cut off an 
objection which his hearers would be 
likely to make against acknowledg- 
ing Jesus as the Messiah. Such had 
been their opinions and expectations 
respecting the Messiah, that they 
could not endure the thought of his 
leaving the world in so ignom.inious 
circumstances as Jesus did. 'If Jesus 
were the Messiah, how could it hap- 
pen,' they would be ready to say, ' that 
he should have passed tlirough such 
dishonor, and be finally crucified If 
he were so dear to God as the Mes- 
siah must be, why did not God inter- 
pose, and prevent him from ending 
his days on a cross, like a vile male- 
factor ? ' Peter forestalls this objec- 
tion, by declaring that these circum- 
stances, contrary as they were to the 
expectations, and repulsive as they 
were to the feelings, which the nation 



had been cherishing in respect to the 
Messiah, were yet a part of God's 
determined purpose respecting this 
great object of the nation's hopes ; 
and that the opposers of Jesus could 
never have so prevailed against him, 
had not God, according to his own 
plan, allowed it. He could have pre- 
vented Judas and the rulers from 
treating Jesus so unjustly and so ig- 
nominiously, had he seen fit ; and the 
fact that Jesus was delivered up to 
their rulers, and that they proceeded 
so far as to crucify him, was not to 
be regarded as proof that God had 
disowned him, or that he was not 
God's anointed One. But the de- 
sign for which the Messiah was to 
come, namely, to establish the scheme 
of salvation, required that he should 
suffer a violent death, as tlie Lamb 
of God sacrificed for the sins of men. 
Compare Matt. 26 : 53, 54, 56. This 
had been predicted of the ]Messiah. 
See Isaiah, 53d chapter. Both the di- 
vine counsel and the sure word of pro- 
phecy required that Jesus should be 
put to death. |1 And by icicked hands 
have crucified and slain. Some ex- 
plain the words icilh tcicked hands^ 
as referring to the Romans, whose 
agency the Jews were under the 
necessity of employing in their en- 
deavors to procvu-e the death of Jesus, 
since the power of putting to death a 
person whom they might have con- 
demned, had been taken from them. 
Before executing the sentence of 
condemnation, in a case where life 
was to be taken, the permission of the 
Roman governor must have been ob- 
tained. — The ordinary way of ex- 
plaining the words, as referring to 
the Jews themselves, is decidedly 
preferable. Though the crucifixion of 
Jesus was, officially speaking, the act 
of the Roman governor and soldiers, 
yet it was by the earnest desire and 
urgent importunity of the chief men 
among the Jews, and by the repeated 
demand of the Jewish people who 
were assembled at the pretended trial 
of Jesus (Matt. 27 : 1, 2, 17, 20—25), 
that Pilate was persuaded to consent 



A. D. 33.] 



CHAPTER n. 



37 



cified and slain : 



to the deed. It was emphatically, 
then, the act of the Jews, devised 
and plotted by them, and at length 
consummated in compliance with 
their importunity, even against the 
sober convictions of the Roman gov- 
ernor. Perhaps many of the multi- 
tude to whom Peter was speaking 
had been personally concerned in the 
transactions which led to the cruci- 
fixion of Jesus. But even those who 
had not been personally concerned, 
had, doubtless, consented to the deed 
of the chief priests and of the people ; 
and the death of Jesus rested, as a 
stain of guilt, on the nation. With 
wicked hands, indeed, it was, that 
they had proceeded against Jesus. 
No one can read the account of the 
Saviour's seizure and condemnation, 
without perceiving that those who 
took part in it, acted voluntarily and 
in a most guilty manner. No valid 
excuse can be made for them. 

The declaration of the apostle, 
which found a response, too, in the 
consciences of his hearers, that with 
icicked hands they had crucified Jesus, 
shows " that God's counsels and de- 
crees did not absolve the Jews of 
guilt in putting Jesus to death, since 
they Avere still free agents." The 
purpose of God was to be accom- 
plished, not \>y any persons' being 
compelled, against their will, to be 
accessory to the death of the Saviour. 
All who were concerned in it, from 
Judas to Pontius Pilate, acted accord- 
ing to their own choice, v/ithout the 
least intention, on their part, of fulfil- 
ling the Scriptures, and even without 
once thinking that, in the free, volun- 
tary exercise of their wicked disposi- 
tions, they were filling up the plan 
which God had appointed. Compare 
3: 18. 

Remarks. The purpose or de- 
cree of God, respecting any conduct 
of men, does not destroy their free 
agency and accountability in regard 
to that conduct ; for it is an element 
in human nature, that men act ac- 
cording to their own choice. They 



24 Whom God liath raised up, 



are at liberty, so far as the Creator's 
interference with their power of 
choice is concerned, to act or not to 
act ; and when in their actions they 
do what God has predicted, or pur- 
posed, they do it because they choose 
to do it. They feel that, in their 
daily course of conduct, they are act- 
ing, or are not acting, both as to 
ordinary matters and as to their 
spiritual concerns, according to their 
own choice, not compelled by any 
external power which they cannot 
resist. Whether the action they 
perform is good or bad, it is a volun- 
tary one. Wherever a moral quality 
belongs to the conduct, so that it may 
be denominated right or lorong, men 
may act or not act, or do something 
else, if they choose. The fact that 
men may be doing things which God 
has Preappointed, and that, while 
doing them, they may be perfectly 
free and accountable, and therefore 
liable to just punishment if they pur- 
sue an unrighteous course, is illus- 
trated in the case of the king of 
Assyria, whose agency God anciently 
employed in inflicting judgments on 
the Hebrews. " 1 will send him," 
said the Lord, " against a hypocrit- 
ical nation, and against the people of 
my wrath will I give him a charge, 
to take the spoil and to take the prey, 
and to tread them down like the 
mire of the streets. Howbeit, he 
meaneth not so, neither doth his 
heart think so [that is, it is no part 
of his intention to act as my instru- 
ment] ; but it is in his heart to 
destroy and cut off nations not a few. 
— V/herefore it shall come to pass, 
that when the Lord hath performed 
his whole work upon mount Zion, 
and on Jerusalem, I will punish the 
fruit of the stout heart of the king of 
Assyria, and the glory of his high 
looks." Is. 10 : 5—7, 12. 

The whole history of the betrayal 
and death of Jesus makes it evident, 
that all who were concerned in the 
matter, acted voluntarily. Not only 
so, but the chief actors must have 
opposed, in this conduct, the convic- 



38 



ACT- 



[a. d. 33. 



haTiog loosed the pains of death : Ijecause it was not possible that 



tioiis of their better ; 
their consciences. H 
so stung with remcr 
came a burden to hu: - 
lelief &om present c : 
conscience, by mak:: 
plunge into eternity. 

Let us never exc u s 
or those of others, :; 
to some supposed pxi: 
to his foreknowledg-e 
truth, that God does 
the counsel of his ' 
1 : 11), is grossly ab i - 
an apology for our ^ 
neglecting to seek 
our souls by imme ;- 



li : - 

1 : 4. 



- " - 7. ■ :^ : : ' " : of asbeiag 

: ? it were, 
mh. But 

. . - ~ . _ . . bonds had 

: ; . . - : : ome forth 

_. . This view 

■ n from a 

- • . : similar ex- 

— _ ; . .:A— m Ps. 

: Li ... ■: .i::4, I;:. ::.t Sr':r.:ig;iit Greek 
;jiat psaim, the words 

- -: It - - ; . is Peter has here used, 
- ^ . : : . :r:g:-ai Hebrew is generally 
. : - _ - as more properly raeaaing 

: ..-."i. sorrows. It is hence con- 

CiUcea uiat the word bands^ or boiids, 
would be a preferable one m this 

- :=s3,ge: particularly as the word 
..■:d seems naturally to suggest 

. - . a ttrm. There is another view 
. _ : xDression, however, which is 

- in a less indirect way. The 
_: . : id here rendered loosed, is 
. . t1. by Greek writers, in the 

- of reniocing, taking aiDay. 
. : oo, m this passage, God is repre- 

- : sented as removing, or putting an end 
: ._ to, the pains of death by terminating 
the power of death over Jesus. It is 
true that the death of Jesus really 
. : ended his humihation and sorrows, 

and did not introduce him into a 

- state of pain. Bat death is here 
_■ spoken of, not according to its real 

:: - influence, so fax as Jesus was con- 
:.9use ! cemed, but according to the ordinary 
s the ! apprehensions and language of men 
lery ; | respecting it. In ordinary speech, 
. . ■y. I death is the king of terrors. From 
the power of this king of terrors Jesus 
was delivered, by being raised up 
- from the dead, never again to taste 

0 Jesus, as 1 of death. The pains of death, then, 
??i2h. He ! may be considered as a common ex- 
. pression, meaning death itself — death, 
which is ordinarily associated with 
the idea of pains,' and is generally 
attended with sorrows. When Jesus 
came forth, once for ever, from the 
_ . power of death, the hold which this 

- dreaded inflicter of p>ains had had on 
: ::.e ! him was loosed. It should also be 

r. jura- j remembered that, in undergoing 
_ -s vie-- ' death, Jesus submitted to the severest 



A. D. 33.] 



CHiVPTER n. 



39 



he should be holden of it. 

25 For David speaketli concern- 
ing him, I foresaw the Lord al- 
ways before my face ; for he is on 

sorrows ; but when he was raised up 
from the dead, these sorrows were ah 
ended, never to be again endured. 
Ij It teas not possible that he should be 
holden of it. The reason why Jesus 
could not be retained under the 
power of death, is given in the fol- 
lowing verses ; namely, it had been 
foretold in the Scriptures, that the 
Messiah should not experience the 
dissolution and corruption which are 
consequent on the death of a human 
being. Jesus was the Messiah ; and, 
as he had been put to death, that 
prophecy evidently required that he 
should not remain under the power 
of death. Nor was it possible, we 
may add, for him to be holden of 
death, consistently with the design 
of Jesus to bring " life and immor- 
tality to light," and, after passing 
through the appointed period of suf- 
ferincr and humiliation on earth, to 
appear in heaven as the ever-living 
Mediator and Advocate (Heb. 7 : 25) 
of his people. Nor was it possible, 
consistently with his very nature and 
the arrangement made by the Father ; 
for Jesas had "life in himself" 
(John 5 ; 26) ; and though he was to 
die, yet he was " the Prince of life " 
(x\cts 3 : 15), and he declared, " I lay 
down my life, that I might take it 
aga,in. No man taketh it from me ; 
bat I lay it dow-n of myself. I have 
power to lay it down, and I have 
power to take it again. This com- 
raandment have I received of my 
Father." John 10 : 17, 18. 

25. The apostle now introduces the 
ancient prophecy which foretold the 
resurrection of the Messiah. Fo?- 
David speaketli concerning him ; con- 
cerning Jesus of Nazareth, v. 22. 
As he was the Messiah, the apostle, 
in accordance with the very state- 
ments of David which were to be in- 
troduced, might justly say, it was of 
Jesus, or it was of the Messiah, that 
David had spoken. The words of 
David which the apostle proceeds to 



my right hand, that I should not 
be moved: 

26 Therefore did my heart re- 
joice, and my tongue was glad ; 

quote are found in Ps. 16 : 8 — 11. 
11 Iforesaio the Lord ahoays before my 
face. The word foresaw, in its usual 
application, conveys the idea of see- 
ing beforehand, or some time before. 
Here, however, it relates not to time, 
but to place ; as if the writer had 
said, 1 saw the Lord always before 
my face. The person here repre- 
sented as speaking, mentions his con- 
stant habit of settaig the Lord before 
his mind, of regarding himself as 
being continually in his presence. 
This constant sense of the Lord's 
presence would remind him. of all the 
merciful dealings and kind purposes 
of God towards him, and of the al- 
mighty power which would secure 
the accomplishment of God's kind 
designs in his behalf, [j For he is on 
my right hand. He stands by me, as 
mj counsellor and defender. To be 
at the right hand of a person in a 
time of distress, or in the anticipation 
of trouble, was, in ancient usage, 
significant of standing ready to show 
favor and to extend protection. It 
was indicative of friendship, and of 
determination to take the part of that 
person. Compare Ps. 109 : 31. 
110 : 5. 121 : 5. The Lord is on my 
right hand, then means the same as, 
The Lord is my helper, or defender. 
II That I should not be moved ; that I 
should not be agitated by apprehen- 
sions of evil, nor disquieted by fear 
when in danger, nor be finally over- 
powered by calamity. The person 
speaking in this psalm seems to be 
conteinplating the evil designs of his 
foes, and the destruction with which 
they hoped irrecoverably to over- 
whelm him. But he confided in Je- 
hovah, who was constantly near iiim, 
and who would not allow him to be 
fatally overborne by calamities. 

26. My tongue was glad ; 1 gladly 
spoke of the Lord's kind designs, 
and of his power, in which I could 
confide. In the psalm from which 
this extract is taken, we read (Ps. 



40 



ACTS. 



[a. d. 33. 



moreover also, my flesh shall rest 
in hope : 

27 Because thou wilt not leave 
my soul in hell, neither wilt thou 

16 : 9), instead of My tongue was 
glad., My glory rejoiceth. The dif- 
ference between the words here used 
and those in the psalm, is explained 
by the fact, that the words here pre- 
served by the sacred historian were 
drawn from the Greek translation of 
the Old Testament, which was in use 
among the Jews. \\ Mij jlesh shall 
rest in hope; my body, though 
yielded up to death, shall not remain 
in its power, and experience dissolu- 
tion, but shall repose av/hile, await- 
ing its speedy restoration to life. I 
shall abide, w^hen removed from this 
world, in a state of hope, secure from 
all fear of my body's turning to cor- 
ruption. 

27. Thou wilt not leave my soul in 
hell. The word hell does not here 
mean the place, or state, of future 
punishment, but simply the state of 
the dead., as distinguished from this 
world, which is the abode of living 
men. It is here used witliout refer- 
ence to its being a state of happiness 
or of misery ; but merely as desig- 
nating the state in which disembodied 
human spirits are. The soul of Him 
who is here spoken of, was not to be 
left in the state of deceased persons, 
as the souls of men generally are. 
He was to form an exception, and 
v/as speedily to return from that state. 
II Thy Holy One. The Messiah was 
eminently the holy servant of the 
Lord. See Is. 52 : 13. 53 : 11. 
61 : 1 — 3. He was perfectly holy in 
character (Heb. 7 : 26), and most ten- 
derly beloved of God, as his Holy 
One, for his holiness and his intimate 
union with the divine nature. John 
1 : 1, 18. 8 : 29. 10 : 30. || To see 
corruption ; to undergo dissolution ; 
to lie so long in the grave as to ex- 
perience the decay which usually 
happens to dead bodies. The idea 
which the apostle connected with the 
psalmist's language, was, that the 
person here spoken of, though he 
was to die, was yet to remain under 



suffer thy Holy One to see cor- 
ruption. 

28 Thou hast made known to 
me the Vv^ays of life ; thou slialt 

the power of death only a short time 
— a time not sufficiently long for the 
usual decay of tlie body to take 
place. 

28. Thou hast made known to me 
the loays of life ; thou hast shown me 
the w^ay leading to life from the re- 
gions of the dead. J. am not to be de- 
tained among the dead, but shall come 
forth to renewed life. This vieAV of 
the words seems most congruous 
with the apostle's pm-pose. As the 
word life., however, is so often used 
in the Scriptures to convey the idea 
of happiness, the meaning may be, 
Thou hast assured me of deliverance 
from all unhappiness, and of being 
exalted to consummate bliss. This 
bliss was to be enjoyed in heaven. 
|[ Thou shalt make nie full of joy xcith 
thy countenance ; 1 shall be in thy 
presence, and be supremely happy in 
enjoying thy special favor. 

In the preceding passage from the 
Old Testament, occupying' vs. 25 — 28, 
a person is introduced who professes 
a constant, sustaining confidence in 
God, with an assurance of being de- 
livered from the decay attendant on 
death, and of triumph over the grave, 
and an assurance of admission into 
the presence of God. The apostle 
now proceeds to show of whom the 
psalmist was speaking, and affirms 
that David, the author of tlxis pas- 
sage, was not speaking of himself, 
but of tlie Messiah. This prediction 
concerning the Messiah had its ful- 
filment, he remarks, in Jesus, who 
had been raised up from the dead and 
exalted to heaven. He it is, who, 
ascended on high, granted this won- 
derful effusion of tlie Spirit, accord- 
ing to the Father's promise. The 
apostle has not yet affirmed the Mes- 
siahship of Jesus directly, but is 
evidently preparing the way for a 
formal and solemn declaration of that 
great fact. It must have been ob- 
vious, however, to his hearers, soon 
after tlie beginning of his address, 



A. D. 83.] 



CHAPTER n. 



41 



make me full of joy with thy 
countenance. 

29 Men and brethren, let me 

that that fact was involved in his 
course of reasoning. 

That this passage of the Old Tes- 
tament really had reference to the 
Messiah, we may at once believe on 
tiie authority of an inspired apostle. 
Some distinguished writers on the 
Bible have questioned whether the 
psalm (the 16th), from which it is 
quoted, was originally intended to be 
applied to the Messiah ; and they 
have proposed various methods to 
explain the apostle's view in applying 
it to him. A discussion of this sub- 
ject would be foreign from my de- 
sign in these Notes. The learned 
reader, who wishes for an elaborate 
and ample discussion of it, and an 
interpretation of the whole psalm, 
may consult an article by Prof Stuart 
in the Biblical Repository, vol. i. pp. 
51 — 110. It may be proper to pre- 
sent here, very briefly, the opinions 
which that performance maintains on 
the general subject. In regard to 
" the general scope and intention" of 
the psalm, " I should choose my 
lot," says the author of the article, 
" among the interpreters of ancient 
days. All the distinguished men 
among them agree, that the psalm 
relates to Christ, in his passion and 
his victory over death and the grave, 
including his subsequent exaltation at 
the right hand of God. This strikes 
me as the best and only sure interpre- 
tation." This psalm "contains an 
exhibition of the Messiah in view of 
his approaching sufferings and death, 
rejoicing in God as his portion and 
supporter, expressing his deep abhor- 
rence of all departure from him, his 
love to those who are devoted to his 
service, his joyful hope of a triumph 
over death, and of a glorious, bless- 
ed, and everlasting state of happiness 
at the right hand^ of the Majesty on 
high ! So Peter and Paul [Acts 13 : 
35] seem plainly to have viewed and 
interpreted the psalm. I would fain 
inquire how they have led the way, 
and follow on in their steps, not doubt- 



freely speak unto you of the 
patriarch David, that he is both 
dead and buried, and his sepul- 

ing that they conduct to truth and 
happiness." 

2d. The apostle, having quoted 
from the 16th psalm the verses which 
were to his purpose, now proceeds to 
comment on them, with the design 
of showing of whom David, the au- 
thor of the psalm, v/as speaking. 
Men and brethren. This form of ad- 
dress is to be explained in the same 
way here as in 1 : 16. The same re- 
mark will apply to the frequent in- 
stances in the book of Acts, in which 
the word men is placed before such 
words as brethren.) ox fathers, in forms 
of public address. || Let me freely 
speak to you. The Jews held the 
memory of David in very high re- 
spect, both for his personal character, 
the glory of his reign over the nation, 
his being the founder of their royal 
family, and being distinctly held forth 
as a progenitor of the Messiah, as 
well as being a prophet. As the apos- 
tle was now about to ascribe to Jesus, 
whom the nation had rejected, so 
much greater eminence than could 
be affirmed of David, he aims to se- 
cure the willing attention of his hear- 
ers, and begs leave to speak freely 
concerning David, or in an open, 
undisg-uised manner, without fear of 
being suspected by them of a wish to 
utter any thing disrespectful of Da- 
vid. II Of the patriarch David. The 
title patriarch is more commonly ap- 
plied to Abraham (Heb. 7 : 4), to Ja- 
cob and his twelve sons (Acts 7 : 8, 
9), in consequence of their being 
founders of a nation, or of tribes ; 
they being, in this respect, eminently 
fathers. As the line of Jewish kings, 
in respect to natural descent., began 
with David, and the royalty was con- 
fined to his descendants, David was 
the progenitor of the royal family, 
and was thus entitled to the appella- 
tion of patriarch. Hence, in Luke 2 : 
4, the descent of Joseph, husband of 
Mary, our Lord's mother, is traced 
back to David. || He is both dead 
and buried.^ and his sepulchre is with 



42 



ACTS, 



[a. d. 33. 



chre is witli us UDto this day. 

30 Therefore being a prophet, 
and knowiDg that God had swoni 
with an oath to him, that of the 

tts, &.C. That is, David, by universal 
consent, has never been raised up from 
the dead. He died, and was buried, 
and his body underwent corruption. 
The sepulchre in vrhich David's mor- 
tal remains had been deposited, still 
existed in Jerusalem, and every one 
regarded that as David's sepulchre — 
the place where, in ordinary language, 
his remains still reposed from the 
time of their interment to the day 
when the apostle was speaking. Of 
course, then, the language of the 
psalm which had been quoted wtls 
inapplicable to David ; it must be- 
long to some other person. The 
facf which the apostle here stated, all 
would acknowledge ; and they vrould 
«ee the conclusion respecting David 
which must follow from it. David's 
■sepulchre w^as an object of notoriety, 
and was doubtless often visited. Jo- 
sephus, the Jewish historian, relates 
that a room in David's sepulchre was 
opened by John Hyrcanus, a tliousand 
and three hundred years after David's 
burial. Hyrcanus, a priest and prince 
of the Jews, being closely besieged in 
Jerusalem by Antiochus, and Jiaving 
no other means of obtaining money, 
opened the sepulchre, to despoil it of 
its treasures, that, by a gift of money, 
he might induce Antiochus to raise 
the siege. He also says, that " Herod 
the king opened another room, and 
took away a great deal of money." 
But no one ever pretended that 
David had returned to life. The 
apostle's idea in tliis verse will be 
made plain in reading, if emphasis be 
placed on the words lie and his : 
" He [i. e. David] is both dead,"' &.c. ; 
"and his [i. e. David's] sepulchre 
is with us,'" <Sbc. 

30. Being a prophet; a man di- 
vinely instructed concerning future 
things, and able to foretell what was 
to take place in coming ages. || God 
had sworn icith an oath to him. God 
had promised in the most solemn 
manner, using the form of an oath in 



fruit of liis loins, according to the 
fiosh, he would raise up Christ to 
sit on his throne ; 

31 He seeing this before, spake 

order to express absolute certainty, 
and to prevent any doubt in the mind 
of David and of other pious men. 
" An oath for confirmation ' ' is de- 
signed to produce assured confidence, 
and to end all questioning about a 
matter. See Heb. 6 : 16. Hence 
God saw fit frequently to connect 
the form cf an oath with his dec- 
larations, thus asserting, as it were, 
his unchanging adherence to his 
promises, or his threats. These sol- 
emn promises of God to David are 
first recorded in 2 Sam. 7 : 12, 16, 
and are afterwards referred to in Ps. 
89 : 35—37, and Ps. 132: 11. From 
a comparison of 2 Sam. 7 : 12 — 2l*, 
with the passages just named from 
the Psalms, and with the well-known 
expectations of the Jews respeetinsf 
the kingdom of the Messiah, it would 
seem that the language addressed to 
David was miderstood as promising 
that the royal authority should perma- 
nently continue in the family of David, 
and that the idea of an everlastmg 
leign should be reahzed in the per- 
son of the Messiah, who was to de- 
scend from David. || Of the fruit of 
his Imns according to the fit^h, he 
would raise up Christ. David was 
divinely instructed that from Iris pos- 
terity, according to natural descent, 
so far as the human nature was con- 
cerned, God would cause the JNIes- 
siah to come. Compare INIatt. 22 : 
41—45. Rom. 1:3. || To sit on his 
throne. David, as king, occupied the 
throne of the nation of Israel, the 
national people of God. The Mes- 
siah, who was to descend from him, 
was in like maimer to be King of the 
Lord's people, namely, his spiritual 
people, of whom the nation of the He- 
brews was only an emblem. Hence 
the Messiah was to sit on David's 
throne, ruling the people of God. 
The royal government among the 
Lord's national people was, properly 
speaking, a theocracy, tliat is, a gov- 
ernment of which God was consid- 



A. D. 33.] 



CHAPTER n. 



43 



of the resurrection of Christ, that 
his soul was uot left in hell, nei- 
ther his flesh did see corruption. 

ered as the Supreme Ruler, while the 
earthly king was God's agent, or 
vicegerent. This theocracy was to be 
consummated in the true theocracy, 
or rather w-as to give place to the 
true theocracy, namely, the reign of 
God in the hearts of men, which 
should be established by the Mes- 
siah's introducing a new and more 
spiritual religion, and by his being 
the spiritual king of the truly right- 
eous. Christ, then, or the Messiah, 
v/as to sit on David's throne, or to be 
his successor, by becoming the king 
of God's spiritual people. God's 
spiritual people, the truly righteous, 
are subjects of the king Messiah, ac- 
knowledging his authority and yield- 
ing subjection to his laws. The 
Lord's people are those who, in heart 
and life, are true Christians, seeking 
to obey Jesus Christ as their king. 
In other words, the Christian church, 
when considered as properly distinct 
from the world, that is, from the 
mass of men who do not practically 
acknowledge the claims of righteous- 
ness, and in whose hearts God does 
not reign, are the true people of God, 
in willing subjection to Christ. When 
we consider Jesus as having estab- 
lished this church, and his followers 
embodied under him as their Head, 
the divine feature in the old Jev/ish 
government, marking it as a the- 
ocracy, is seen to receive its full 
expansion ; and when v/e think of 
David's government, being a divinely 
instituted one, as emblematic of the 
Messiah's administration, and pre- 
paratory to it, V7e see how Christ, 
havino- established the new dispensa- 
tion of religion, or laid the foundation 
of the Christian church, is said to sit 
on David's throne. We see, more- 
over, how it could be said that there 
should be no end to David's kingdom, 
or royal authority (Ps. &.) : 35—37) ; 
since that authority was, in reality, a 
theocracy, designed ultimately to in- 
troduce a true, spiritual theocracy in 
men's hearts, and to be completed in 



32 This Jesus hath God raised 
up, whereof we all are wit- 
nesses. 



that theocracy. And, in this view of 
the matter, we see the propriety of 
the angel's language to Mary, the 
mother of Jesus — " The Lord God 
shall give unto him the throne of his 
father David ; and he shall reign over 
the house of Jacob forever ; and of 
his kingdom there shall be no end." 
Luke 1 : 32, 33. 

31. Seeing this before; seeing be- 
forehand the event spoken of ; name- 
ly, that the Messiah was to proceed 
from him, and that in the Messiah the 
promise of his everlasting reign was 

'to be fulfilled. || Spake of the resur- 
rection of Christ ; or of the Messiah. 
II That his soul icas not left in hell ; 
that is, the Messiah's, or Christ's, soul 
was not allowed to remain in the state 
of departed spirits. Compare v. 27. 
The point of the apostle's explanation 
will be made obvious in reading, by 
placing the emphasis on the word his, 
so as to show its reference to Christ ; 
thus, " He spake of the resurrection 
of Christ, that his soul was not left," 
&c., " neither his flesh did see corrup- 
tion." 

32. This Jesus, &c. This Jesus of 
Nazareth, whom I have before named, 
God hath, in accordance with this 
language of David, raised up from the 
dead. || Uliereof ice all are icitnesses. 
All the members of the Christian 
company, then present, were able to 
bear personal witness of the resurrec- 
tion of Jesus, having seen him repeat- 
edly since he arose from the dead. 
Possibly, Peter had particular refer- 
ence to the apostles who were then 
standing up as his associates, and 
were thus giving their assent to his 
declarations. But so many had seen 
the Saviour since his resurrection, 
— five hundred on one occasion (1 Cor. 
15 : 4— 7), — that doubtless all his fol- 
lowers then present had been favored 
with the sight of him. Many of the 
apostle's hearers would honestly ac- 
knowledge the remarkable fact of the 
resurrection of Jesus, without dis- 
tinctly seeing, till it was pointed out 



44 



ACTS. 



[a. d. 33. 



33 Tlierefore being by die right j of the Holy Ghost, he hath shed 
hand of God exalted, and having I forth tliis, which ye now see and 
received of the Father the promise j hear. 

to them, the bearing of this fact on the 
question of the Messiahship of Jesus. 
They might, perhaps, have heard the 
idle story framed by the chief priests, 
and told by the soldiers who had been 
set to gnard his sepulchre, that the 
body of Jesus had been taken away 
by his disciples, while the guards 
were asleep. See Matt. 26 : 11 — 15. 
But of what avail to considerate men 
could the barefaced falsehood of 
Roman soldiers be, ife reference to an 
event which, as they said, took place 
while they were asleep .- 

33. One additional thought re- 
mained to be presented, before the 
way would be fully prepared to assert 
that the wonderful elfusion of the 
Holy Spirit was to be ascribed to 
Jesus. It was not enough that he had 
been raised up from the dead : he 
must also be exalted to the Father's 
right hand. Having thus ascended 
on high, and being seated at the ricrht 
hand of the Father, he received the 
promised Spirit, and poured forth the 
wonderful energy which was produ- 
cing so marked eCects. 

Being by the right iuind of God ex- 
alted. Some render this clause. 
Being exalted to the right hand of 
God. This rendering agrees best 
with the language of the Old Testa- 
ment quote(f in the following verse, 
where the station which the Slessiah 
was to take is pointed out. It was, 
however, by the right hand, or the 
mighty power, of God, that he was 
thus exalted to the high seat of glory 
and dominion reserved for the Mes- 
siah after his humiliation on earth. 
To be exalted to God's right hand 
was an evident proof of the divine 
approbation and aid granted to Jesus, 
and of his being a<imitted to a parti- 
cipation in the divine government, or 
of his being constituted " head over 
all thincrs to tlie church." Eph. 
1 : 22. 1 Pet. 3 : 22. |j Hari7ig re- 
ceired of the Father the promise of the 
Holy Ghost : that is, having received 
from the Father the promised Holy 



Spirit. The prophecy of Joel, to 
which the apostle had appealed (vs. 
16 — 21), was a promise from God, 
that the Holy Spirit should be sig- 
nally imparted in the days of the 
Messiah. This promise, as appears 
from the declarations of Christ on the 
subject, was not to be fulfilled until 
after his ascension to heaven. Com- 
pare John 14 : 26. 16 : 7, 13. Luke 
24 : 49. Acts 1 : 4, 5. Knowing that 
he had ascended to heaven (Luke 
24 : 50, 51. Acts 1 : 9), the disciples 
had kept themselves in expectation of 
the Spirit's coming : and now that the 
Spirit was so evidently imparted, and 
the power of Christ was so manifest, 
tliey knew that their Master was in 
the immediate presence of the Father, 
exalted to the glorious station which 
had been appointed for the Messiah, 
and that he had received the promised 
Holy Sphit. ij He hath shed farth 
this which ye now see and hear : what 
you now see and hear, as resulting 
from the Spirit's power, has been shed 
forth by Jesus. The multitude saw 
the tongue-like, fiery objects which 
had appeared, and heard the disciples 
of Jesus speaking in foreign lan- 
guages, which they had never learned. 
All this was to be traced to Jesus, 
who had ascended to heaven and 
taken his station at the Father's right 
hand, and, as his accepted Son, had 
received from him the fulfilment of 
the promise that the Holy Spirit 
should be poured out. 

34. A proof from Scripture was 
desirable to confirm the declara- 
tions of tlie apostle respecting Jesus' 
being exalted to the Father s right 
hand. In the quotation from tlie 16th 
psalm, on which the apostle had been 
commenting in reference to the resur- 
rection of Jesus from the dead (vs. 
25 — 23), there was a declaration 
which showed that the person there 
spoken of would be admitted to the 
immediate presence of God in heav- 
en : for it affirmed, " Thou shalt make 
me full of joy with thy counte- 



A. D. 33.1 



CHAPTER n. 



45 



34 For David is not ascended into the heavens, but he saith 



nance ; " that is, 1 shall be made su- 
premely happy in thy presence. 
Now, this declaration, as well as 
those which had respect to coming 
forth from the state of disembodied 
spirits, was not to be applied to David, 
who wrote the psalm. It had not 
been fulfilled in respect to him, but 
had been fulfilled in respect to Jesus. 
Jesus had come forth from the abode 
of departed spirits, and his body had 
been reanimated : he had also ascend- 
ed to the final state of glory, having 
left among his disciples the promise 
that the Spirit should shortly de- 
scend to them with most copious 
influences. The Spirit had, accord- 
ingly, descended ; and they, there- 
fore, had full confirmation of the 
fact that their Lord had taken his 
station at the right hand of the 
Father. This was in accordance, 
also, with another declaration of in- 
spired prophecy, which represented 
the Messiah as seated in glory and 
power at Jehovah's right hand. For 
David is not ascended into the heavens. 
That is, v/e all know and acknowl- 
edge that David has not been raised 
up from the dead, and ascended to the 
final state of glory ; his mortal re- 
mains have not been reanimated, nor 
has his soul left the state of departed 
human spirits, in order to enter on 
the final state of the righteous. It 
was not of himself, then, that David 
spoke, but, in accordance with his 
own language in another psalm (110 : 
1), it was of Him who was unspeak- 
ably his superior, of Him who, as 
Messiah, was to be signally honored 
with a seat at Jehovah's right hand. 

This remark concerning David's 
not being ascended into the heavens, 
is of the same tenor wi h some oth- 
er representations of the Scriptures 
concerning the state of deceased 
righteous men. The intimations of 
the Bible on this subject are not so 
numerous, nor so minute, as our 
curiosity would desire ; because full 
information in regard to it is not 
necessary for any of our duties on 
earth, nor for our advancement in 



righteousness. Still, from the brief 
views which the Scriptures present, 
there would seem to be a difference 
between the state of the righteous 
after the resurrection and the state in 
which they are during the period be- 
tween their death and the resurrection. 
This may, perhaps, be illustrated by 
the case of our Saviour. While he 
was on the cross, he said to the peni- 
tent robber, " To-day shalt thou be 
with me in Paradise." Luke 23 : 
43. The soul of Jesus, then, and 
that of the penitent robber, went, im- 
mediately after death, to Paradise — 
a holy and happy state. But after 
Jesus was risen from the dead, he 
said to Mary, " I am not yet ascended 
to my Father." John 20 : 17. A 
distinction seems to be made between 
the state to which he went immedi- 
ately after death, and the state to 
which he was going after his resur- 
rection. This period between men's 
death and the resurrection of their 
bodies, is sometimes designated as 
the separate state, that is, the state 
in which the soul exists while sepa- 
rated from the body. It is also some- 
times called the intermediate state, as 
intervening between death and the 
resurrection. This separate or inter- 
mediate state is, however, one of 
happiness to the righteous, and of 
misery to the wicked. It is to the 
righteous far superior to the earthly 
state, as their holiness is rendered 
complete and abiding, the seal is put 
upon their acceptance with God, and 
they have a fuller and a special enjoy- 
ment of the Saviour's presence ; for 
that in some way he grants the mani- 
festation of his presence to the right- 
eous when removed from this earthly 
state, so that they may be said to be 
with him, is evident from the apos- 
tle's language in 2 Cor. 5: 6,8 — 
" Whilst we are at home in the body, 
we are absent from the Lord ; " " we 
are willing rather to be absent from 
the body, and to be present with the 
Lord." This view is a fair inference, 
too, from our Lord's language in 
John 14 : 2, 3 — "1 go to prepare a 



46 



ACTS. 



[a. d. 33. 



himself, The Lord said unto my 
Lord, Sit thou on my right hand, 

place for you ; and if 1 go and pre- 
pare a place for you, I will come 
again and receive you unto myself, 
that where I am, there ye may be 
also." The state, then, on which the 
righteous enter at death is eminently 
a blessed state, to be in which, enjoy- 
ing the presence of Christ, and asso- 
ciating with the spirits of just m.en 
made perfect, is far better than to be 
on earth (Phil. 1 : 23) : yet it is infe- 
rior to that consummation of bliss 
and glory which awaits the righteous 
at the resurrection of the body, and 
sxibsequently to the day of general 
judgment. From this intermediate 
state, the righteous are to come forth, 
at the resurrection, to assume their 
spiritual bodies, and be admitted to 
the still higher and happier state, 
that may appropriate!)^ be called the 
heaven of endless and supreme glo- 
ry ; and the wicked, to assume their 
bodies, and be consigned to their end- 
less condition of woe. — Now, from 
this intermediate state David had not 
come forth ; but Jesus had. He re- 
mained in it for a very brief period ; 
then left it, and ascended to the throne 
of God. 11 But he saith himself ; in 
Ps. 110 ■. 1, the words of which the 
apostle proceeds immediately to quote. 
II r/<eLoRD. The word, in the origi- 
nal Hebrew of the psalm here re- 
ferred to, is Jehovah. \\ To my Lord ; 
to my Master — him whose servant I 
acknowledge myself to be. It is the 
Messiah, whom David thus called 
his Lord. See Matt. 22 : 41—45. 
David, though so great as to acknov.4- 
edge no human king superior to 
himself, yet readily acknowledged 
the Messiah as unspeakably his su- 
perior, so that he himself, in relation 
to the Messiah, would take the atti- 
tude of a servant, and call him his 
Lord or Master. || Sit thou on my 
right hand. To be seated at the 
right hand of an oriental monarch, 
would be indicative of the highest 
honor and distinction, of the mon- 
arch's special favor and protection, 
and of the person's being an associ- 



35 Until 1 make thy foes thy 
footstool. 



ate in the government. Thus hon- 
ored, according to ancient prophecy, 
was the Messiah to be, in respect to 
Jehovah's favor and protection, and 
to partnership in the divine govern- 
ment. The prophecy was now ful- 
filled in the person of Jesus, who had 
been raised up from tlie dead, and 
had ascended on high. 

35. Until I make thy foes thy foot- 
stool; until thy foes are ah subdued, 
and thy cause is crowned with com- 
plete victory. Such was the lan- 
guage of ancient prophecy. And in 
accordance with it, Jesus had been 
exalted to the Father's riglit hand, 
and had shed forth the Holy Spirit 
to secure the triumph of his cause. 
This prophetic language contained, 
also, a solemn warning to those who 
should remain in their hostility to the 
Messiah. Tliey would certainly fall 
victims to the divine indignation. 
As the apostle's argument vrould in- 
evitably conduct to^the establishment 
of the authority of Jesus as the Mes- 
siah, this warning as to the danger 
resulting from continued hostility to 
him would be recalled to the hearers' 
minds, and tend to excite a reason- 
able anxiety in regard to their spirit- 
ual state and prospects. 

The apostle had now completed 
the view vrhich he designed to present 
in regard to the outpouring of the 
Spirit. His object was, to shov/ that 
this efFusioii v/as a fulfilment of 
ancient prophecy, and that it was 
granted by the Lord Jesus. Having 
shown this in a manner adapted to 
gain the conviction of his hearers, 
there was an ultimate conclusion, 
which would irresistibly follow, con- 
cerning Jesus of Nazareth, and which 
he proceeded formally and distinctly 
to announce. He, out of regard to 
whose mission and undertaking tlie 
effusion of the Holy Spirit had been 
predicted, and who, during his pub- 
lic life on earth, had been eminently 
approved of God by miracles, and won- 
ders, and signs divinel}^ performed, — 
who, moreover, though ignominious- 



A. D. 33.J 



CHAPTER II. 



47 



36 Therefore let all the house 
of Israel know assuredly, that God 
hath made that same Jesus whom 
ye have crucified, both Lord and 
Christ. 

37 Now when they heard this, 



ly put to death, could not be retained 
in the grave, but, in accordance with 
ancient prophecy, had been raised up 
from the dead, and had been exalted 
to a seat at God's right hand, whence 
he had shed forth, according to prom- 
ise, the Holy Spirit, — he could be no 
other than the long-expected Messiah, 
the Son of God, whom the nation of 
Israel ought cheerfully to acknowl- 
edge as their spiritual king. 

36. Ml the house of Israel ; all the 
nation of the Jews. The name Is- 
rael, and the term house, or family, 
of Israel, were felt by the Jews to be 
honorable titles and forms of address. 
See on v. 22. The most acceptable 
form of address would spontaneously 
occur to the apostle's mind, when 
calling on his countrymen, thus 
listening to his arguments, to ac- 
knowledge, with fall and heartfelt 
assurance, the risen and glorified 
Jesus as their long-expected Messiah. 
II Both Lord and Christ; both Lord 
and Messiah. The word Christ is 
here used as the title, or official epi- 
thet, specifically belonging to Jesus 
of Nazareth. Though the nation had 
crucified him, and had thus with 
scorn and ignominy rejected him, yet 
God had raised him to glory and 
power, and fully shown him to be his 
beloved Son, the Messiah who was 
to come, the Lord and Head of the 
new dispensation, and the spiritual 
king of God's true people. 

37. The eflfect produced by the 
apostle's discourse is next stated. 
It excited deep anxiety in the multi- 
tude, and intense inquiry as to the 
course which a regard to their spir- 
itual safety required. They toere 
pricked in their heart; they were 
penetrated with anguish, in view of 
their guilt and danger. Their hearts 
were deeply moved and most pain- 
fully affected. They saw their char- 



they were pricked in their heart, 
and said unto Peter and to the 
rest of the apostles, Men and 
brethren, what shall we do ? 

38 Then Peter said unto them, 
Repent, and be baptized every 



acter and condition in a light far 
different from any which had ever 
before been presented to them. Some 
of them had been accessory to the 
crucifixion of Jesus, and felt the 
pangs of remorse. Others felt shock- 
ed at the enormity of the deed, even 
though, perhaps, they had no personal 
participation in it. They had not 
received Jesus as the Messiah, but 
now they saw the need of possessing 
his favor. A feeling pervaded the 
assembly, that they were exposed to 
the displeasure of God, that they 
were sinners indeed, and needed for- 
giveness. II JVhat shall ice do? in 
these circumstances of inexpressible 
guilt and danger, what shall we do 
for safety ? Hov*^ may the displeasure 
of God be averted, and the Messiah's 
favor be obtained Thus powerful 
in arousing the conscience was a 
clear statement of religious truth, and 
a comparison with it of men's conduct. 
In all cases, a clear perception of 
religious truth by an unpardoned 
sinner cannot but produce anguish. 

38. Repent. Such was the original 
direction, when the light of the new 
dispensation began to dawn. See 
Matt. 3:2. 4 : 17. Mark 6 : 12. In 
like manner, the Saviour, when about 
taking his final leave of the apostles, 
instructed them to enjoin repentance. 
See Luke 24 : 47. The purport of 
the direction is, Forsake your sin- 
ful course with heartfelt regret, and 
enter on a righteous course of feeling 
and of conduct. || Be baptized every 
one of you in the name of Jesus Christ. 
To be baptized in the name of Jesus 
Christ, is to receive baptism in token 
of faith in him, and of subjection to 
him as his disciples, making a sincere 
profession of love and obedience to 
him. The direction then was, that 
the persons addressed should receive 
Jesus Christ as the Messiah, and be- 



48 



ACTS. 



[a. d. 33. 



one of you in the name of Jesus 
Christ, for the remission of sins, 



come his sincere follo-wers, and, as 
such, should, bj being baptized, make 
an open avowal of their subjection to 
him. II For the remission of sins. 
The apostle's hearers needed pardon 
both in reference to their rejection 
of Jesus Christ as the Messiah, and 
in reference to all their sins. Par- 
don would be bestowed on those 
who should truly repent and become 
his obedient disciples, avowing the 
change in tlieir hearts and lives by 
being baptized tlu-ough regard to his 
authority. The same principle is ap- 
plicable to all who hear the gospel. 
Fcrgivene.-s is granted to those who 
repent and become obedient disciples 
of the Lord Jesus ; and baptism is 
the appointed token of subjection to 
hhn, and of trust in him, as our Lord 
and Redeemer. As on the day of 
Pentecost, so now, it is every one's 
personal duty, who has not complied 
with it, to repent and be baptized in 
the name of the Lord Jesus. Every 
one, for himself, needs the Saviour ; 
each must become a disciple himself, 
and take his place, as an individual, 
on the Saviour's side. The guilt of 
men is their own, personally ; so must 
be their salvation ; and so must be 
their repentance, and their trusting 
in Christ. |j .i?id ye shall receive the 
gift of the Holy Ghost. The extraor- 
dinary influences of the Holy Spirit, 
as promised by the prophet Joel (vs. 
16, &c.), are here, in part at least, 
if not chiefly, intended. These would 
contribute greatly to elevation of 
religious character and happiness. 
The Jews had the means of well 
understanding that eminent spiritual 
influences, producing religious pros- 
perity and enjoyment, were to char- 
acterize the ]NIessiah"s days, and were 
to be bestowed on the true subjects 
of the Messiah. This the predictions 
of Joel suSciently taught. See also 
Is. 44 : 3 — 5. Compare Is. 3*2 : 15. 
The apostle's hearers had witnessed, 
on that very day, miraculous proofs 
of the Spirit's powerful presence. 
"With similar proofs they would them- 



and ye shall receive the gift of the 
Hoi}- Ghost 

selves be blessed, and with still other 
gifts from the same divine Agent, 
should they receive the Lord Jesus 
as the Messiah and Saviour, and, by 
being baptized in his name, become 
his decided followers. The miracu- 
lous influences of the Spirit, given 
on the day of Pentecost, were the 
beginning of fulfilment to the pro- 
phetic declarations ; there would al- 
so be bestowed, in coimection with 
these, more abundant spiritual in- 
fluences, for enlightening and ele- 
vating the truly pious in regard to 
religious knowledge and happiness, 
tJian had been enjoyed in preceding 
ages. Both the miraculous influ- 
ences, and those which more nearly 
affected the personal character and 
the reliofious joys of the Saviour's 
followers, were embraced in the apos- 
tle's declaration. 

It should be here carefully borne in 
mind, that the apostle did not direct 
his hearers merely to be baptized, in 
order to receive the forgiveness of 
their sins ; but he directed them to 
repent and be baj^tized. Baptism 
without repentance would be of no 
avail ; and sincere repentance would 
be, necessarily, from its very nature, 
accompanied with a spirit of obedience- 
to Clurist. Consequently, true peni- 
tents, v.-hen taught by the apostles the 
duty of being baptized in the name 
of Jesus Christ, would cordially com- 
ply, and tlius make an explicit avow- 
al of their belief in Jesus, and of their 
obedience to him, as the ^Messiah. 
Repentance and baptism would be 
connected together. The external 
act of baptism would not, in itself, be 
of any avail in the sight of God. It 
would be acceptable to him, as an 
avowal of the persons' faith in the 
Lord Jesus, and of their heartfelt sub- 
jection to him. Without this public 
manifestation of their subjection to 
Jesus Christ, a true faith in him could 
hardly be possessed in those days. In 
the words of Dr. Doddridge, " As 
Christ had for wise reasons appointed 
this solemn rite as a token of their 



A.D.33.] CHx\n 
39 For the promise is unto you,' 



taking up the Christian profession in 
a public manner, there could have 
been no sufficient evidence of the 
truth of their repentance and faith, if 
this precept of Christ had not been 
obeyed." It was, therefore, to re- 
pentance and faith in Jesus, as mani- 
fested in baptism^ that forgiveness of 
sins, strictly speaking, was promised ; 
and as, after having heew instructed 
by infallible guides, and distinctly per- 
ceiving the will of God, an unwill- 
ingness to be baptized in the name 
of Jesus, would be a virtual refusing 
to receive him as the Saviour, the 
duty of baptism in his name, and in 
connection with repentance, would 
most properly be enjoined as neces- 
sary for the remission of sins. The 
case may be illustrated by supposing 
a government to require a company 
of rebels to sign an oath of allegiance, 
that they might be pardoned. Now, 
making abatement for the imperfec- 
tion of human government, it would 
be taken for granted, in such a propo- 
sal, that the rebels would truly regret 
their past conduct, would return to a 
spirit of allegiance, and sign the oath, 
in confirmation of their purpose -of 
allegiance. The mere act of signing 
the paper would not, in itself, be of a 
nature to secure the governm.ent's 
favor ; but the spirit and the purpose 
which this act indicated would give 
^t value. The moment they felt with- 
in them the spirit of allegiance, after 
such a proclamation, they would be 
ready to sign the oath. An unwill- 
ingness to sign it would amount to a 
persisting in rebellion. The moment, 
too, they felt the spirit of allegiance, 
they would have a peace of mind 
and a confident expectation of safety, 
which peace and confidence would be 
confirmed by their signing of the oath. 
So the spirit of repentance and of 
faith in Jesus Christ prompts to the 
avowal, in the Saviour's appointed 
way, of obedience to him ; and when 
the duty of baptism is distinctly 
known, and yet is not complied with, 
there is reason to believe that the 
heart is not right. God also, by his 



ER n. 49 

and to your children, and to all 



perfect acquaintance with every soul, 
sees the first risings of repentance, and 
of affectionate trust in Christ ; he 
may, therefore, give peace and tokens 
of acceptance, without waiting for the 
external act of baptism, inasmuch as 
the temper of mind now possessed 
will prompt the person to make a 
public avowal of his subjection to 
Christ in the divinely appointed way. 
And when the public avowal is made 
with a right spirit, it is often followed 
by renewed manifestations of God's 
acceptance ; so that the nev/ly bap- 
tized believer goes on " his way rejoi- 
cing." Acts 8 : 39. 

The view of the subject just pre- 
sented, shows the entire harmony 
between the apostle Peter's direction 
on the day of Pentecost and the dec- 
laration of our Lord, as presented by 
the evangelist Mark (16 : 16) — " He 
that believeth and is baptized shall be 
saved ; " and between the apostle's 
direction on this occasion and that 
which he gave on another (Acts 
3 : 19) — " Repent ye, therefore, and 
be converted, that your sins may be 
blotted out ; " in which latter passage 
there is no mention of baptism. Bap- 
tism, received in a right spirit, implies" 
a temper of mind which turns from' 
sin with true sorrow, and with trust 
in Christ. True repentance induces, 
a person to comply with the duty of 
baptism, when the Saviour's will is 
properly perceived by him. 

39. The multitude, deeply afifect- 
ed by a sense of their guilt and dan- 
ger, needed encouragement. The 
apostle, accordingly, told them that 
the promise of the gift of the Holy 
Spirit, of which he had just made 
mention, and of which the prophet 
Joel had so largely spoken, was made 
to their nation, and proceeded from a 
most bountiful disposition in God, 
who would fulfil this promise in ref- 
erence to all, who, however far off 
now from the professed people of God, 
and from the hope of eternal life, 
should hear the invitations of the 
gospel, and become followers of 
Christ. With such a view of the 



50 



ACTS. 



[a. d. 33. 



that are afar off, even as many as 
the Lord our God shall call. 

40 And with many other words 

largeness of the divine bounty, and 
remembering the faithfulness of God 
to his promises, they ought to en- 
courage themselves, and at once be- 
come adherents to the cause of Jesus. 
For the promise ; the promise of the 
gift of the Holy Spirit, mentioned in 
the preceding verse, and announced 
with so mucli particularity by the 
prophet Joel. vs. 17, Sec. \\ Is to you 
and to your children ; to you Jews 
and to your descendants. The apos- 
tle conveyed the idea, that the prom- 
ised copious bestowment of the Holy 
Spirit had respect to those Jews in 
whose days the Messiah's dispensa- 
tion was commenced, and to subse- 
quent generations of that people, pro- 
vided they should become followers 
of Christ. The mention of children., 
in this passage, has occasioned the 
apostle's language to be sometimes 
employed in vindicating tlie practice 
of infant baptism ; but most evident- 
ly there is no allusion, through the 
whole connection, to such a practice. 
The word children is here used, not 
in distinction from grown-up persons, 
nor in respect to age ; but hke the 
word descendants or posterity. \\ And 
to all that are afar off. The Jews, as 
being the national people of God, 
were spoken of as being near to him ; 
Gentile nations, not sustaining this 
relation, were denominated those afar 
off from God. Thus, in the Epistle to 
the Ephesians (2 : 17), Gentiles and 
Jews are respectively spoken of as 
those " which were afar off," and 
"those that were nigh." So, here, 
the apostle Peter referred to Gentiles 
who might, by becoming believers 
in Jesus Christ, receive the benefits 
which this promise of the Holy Spirit 
embraced. This mention of Gentiles, 
as included in the merciful purpose 
of God, exactly accords with the lan- 

fuage of the prophet Joel in pre- 
icting the outpouring of the Holy 
Spirit (v. 17) — "I will pour out of 
my Spirit upon «ZZ j/Zes/i." || As many 
as the Lord our God shall call; all 



did he testify and exhort, saying, 
Save yourselves from this un- 
toward generation. 

whom God shall call, by the procla- 
mation of the gospel, to become par- 
takers of his rich blessings. It is, of 
course, implied, in order to their par- 
taking of the blessings, that they obey 
the invitations of the gospel, and be- 
come, in heart and life, the true fol- 
lowers of Jesus Christ. How en- 
couraging was this view of the ex- 
tensiveness of God's merciful designs ! 
However pained at heart the apostle's 
hearers might have been, the comfort 
of hope was presented that they might 
yet receive the rich spiritual bounty 
of God. Repentance for tlieir sins, 
and an affectionate obedience to Jesus 
Christ, would certainly be followed 
by the approving smiles of God. 
Similar encouragement is given to 
all who hear the gospel. None need 
despond, who wish for spiritual bless- 
ings, and are willing to trust in Christ, 
with an affectionate and obedient 
heart. 

At this early period of the Chris- 
tian history, and before the special 
revelation had been made to Peter 
that the gospel was to be preached to 
Gentiles (Acts, ch. 10), the truth was 
evident to him, that men could be 
truly blessed only by becoming sub- 
jects of the Messiah ; and that, when- 
ever any could be found, who should 
submit themselves to Jesus as their, 
spiritual Deliverer and Lord, there 
would also be found the fulfilment 
of the promise, that tlie Spirit should 
be most plentifully imparted. How 
much more fully may we, of the 
present day, enter into these views, 
than could the most favored apostle 
on the day of Pentecost ! The exten- 
sive designs of God in regard to the 
salvation of men have been perpetu- 
ally unfolding ; and the encourage- 
ment to make known every where 
the gospel of Christ is most ample, 
as well as the obligations imperative. 

40. Did he testify. He bore faith- 
ful witness to the Messiahship of 
Jesus, and the guilt of the Jewish 
people, and earnestly admonished 



A. B. 33.] 



CHAPTER K 



51 



41 Then they that gladly re- 
ceived his word, were baptized : 
and the same day there were 



them of their danger, and of their 
duty. |] Save yourselves from this 
untoward generation ; this perverse, 
wicked generation. That genera- 
tion had proved itself to be exceed- 
ingly perverse. Compare Matt. 11 : 
16—19. MuUitudes of them had 
been dissatisfied with John the Bap- 
tist, and he had at length been be- 
headed. Matt. 14 : 8—10. Jesus 
himself had been rejected and cruci- 
fied. Such a generation was in im- 
minent danger of being cut off by the 
divine displeasure, and placed beyond 
the reach of mercy. Compare Matt. 
23 : 34—38. It behoved all who had 
a just regard to their own best in- 
terests, to separate themselves from 
such a generation by timely repent- 
ance and submission to the Messiah, 
and thus obtain salvation from the 
doom which was impending over it. 

Remark. In no other way can 
we, of the present day, be saved from 
the just consequences of our sins, and 
from the condemnation of a wicked 
world, than that which the apostle 
presented on the day of Pentecost. 
We must repent, personally, of our 
sins ; must become, personally, be- 
hevers in Christ, and take on us the 
yoke of obedience to him. We must 
come out from the world, and be sep- 
arate, as a peculiar people. Compare 
Rom. 12 : 2. 2 Cor. 6 : 17. We, 
too, shall then enjoy the abundant 
influences of the Holy Spirit, and 
have a title to everlasting life. 

41. His lonrd ; the instruction and 
direction of the apostle Peter, 
il Were added unto them; to the 
company of the believers. Compare 
V. 47. II About tliree thousand souls. 
How signally was the power of God 
displayed on this occasion ! and how 
evidently did the Most High set 
the seal of his approval on the cause 
of Jesus, and on the labors of the 
apostles ! Thus triumphantly did the 
gospel proceed after the ascension of 



added unto them about tm-ee thou- 
sand souls. 

42 And they continued stead- 



Christ and the outpouring of the Holy 
Sphit. 

This accession of about three thou- 
sand persons to the Christian com- 
pany in one day, has been sometimes 
represented as inconsistent with the 
belief that the apostolic baptism was 
immersion. Such a representation, 
however, is of modern origin, and is 
of no weight in opposition to the 
uniform belief of the Christian church 
for centuries from the time of tlie 
apostles. Nor is such a representa- 
tion at all required by the circum- 
stances of the case. It has, indeed, 
been said, that there was not time 
for the apostles to immerse so many 
persons on that day, and that, in all 
probability, there were not suitable 
conveniences in Jerusalem as to 
places where sufficient quantities of 
water for the purpose could be found. 
No difficulty, however, need be felt 
on these points. There was a suffi- 
cient number of persons to perform 
the service; for, if the apostles were 
not enough, there were, doubtless, 
present not a few of the seventy evan- 
gelists vv'hom the Saviour had appoint- 
ed during his lifetime. Luke 10 : 
1. There was ample time, for the 
season of the year was midsummer, 
and the administration of baptism 
could be protracted into the evening, 
if necessary ; and the service began, 
doubtless, at an early hour of the 
day. Facts, too, in the early subse- 
quent history of the church, entirely 
agree with the belief that the baptism 
on this occasion was, according to 
the proper meaning of the word, an 
immersion ; for, during the early 
centuries, immersion was the preva- 
lent practice, and during, at least, the 
fourth, fifth, and sixth centuries of the 
Christian era, and while immersion 
continued to be habitually practised 
as baptism, it became extensively the 
custom to baptize only once or twice 
a year, namely, on one or two of the 
festivals which Christians observed, 
corresponding to the Jewish passover 



52 



ACTS. 



[a. d. 33. 



fastly in the apostles' doctrine and fellowship, and in breaking 



and Pentecost ; and candidates were 
detained until the appointed day, 
so that, in imitation of what was 
done on the day of Pentecost, thou- 
sands might be baptized in one day. 
The celebrated Chrysostom, bishop 
of Constantinople, baptized by im- 
mersion on a day in the year 404, 
with the assistance of his presbyters, 
about tliree thousand persons. Nor 
vras this a solitary instance ; authen- 
tic history has recorded a number of 
otJiers. It is by no means necessary 
to suppose that tlie baptism on the 
day of Pentecost was performed at 
one place ) for there was no deficiency 
of v.-ater, or of conveniences for im- 
mersion, in tlie city of Jerusalem. 
It is well known that there were 
many and very copious reservoirs and 



pool 



iter for the use of the citr ; 



and private habitations were well sup- 
plied with water for all the occasions 
on Vs-hich a Jewish family would con- 
stantly need it in abundance. The 
reports of travellers who have visited 
Jerusalem, and tlie remains of anti- 
qmty, abundantly confirm tliis. But 
even supposing tliere was difficulty 
in explaining the baptism of so many 
persons on that day, there is nothing 
better than mere conjecture to sliovr 
that tiie baptism was otlierwiso than 
an immersion ; and, in the language 
of a learned theologian, vrhose con- 
nection witli the Lutheran church 
would, doubtless, incline him to sup- 
port, from this passage, if he conscien- 
tiously could, a ditTerent practice, it 
must be acknowledged that " tlie con- 
jecture, that the three thousand were 
sprinkled, is too much a conjecture 
to be trusted." 

4*2. They cordhnicd sfeadfast.'y in 
the apostles" doctrine. Tliey stead- 
fastly attended on the apostles for 
Christian instruction, receiving and 
holding the doctrines which the 
apostles taught. Tliey persevered 
in the new religious course on which 
they liad entered. — It is not enough 
to profess ourselves followers of 
Christ ; we must steadfastlv adhere 
to him, as our Lord and J^.Iaster, in 



the uniform performance of the du- 
ties which pertain to the Christian 
life. i[ And felloicship. They were 
united, in spirit and outwardly, with 
the company of the apostles and tlie 
other believers, and thus felt them- 
selves joined to the Christian society, 
or the one himdred and twenty who 
had pre\'iously become followers of 
Jesus. The meaning of the sacred 
■writer would, probably, be more read- 
ily apprehended, if the word //i were 
inserted before fellozcship — they 
continued steadfastly in the apostles' 
doctrine and in fellowship. The idea, 
probably, is, that those who were now 
added to the believers, formed, ia 
company with tliem, a Christian so- 
ciety, separate from other associa- 
tions : they continued aifectionately 
united together by their common 
views and feelings, by the inter- 
change of kind Christian acts, and 
by religious exercises, contributing to 
one another's temporal and spirit- 
ual wants, as necessity required, or 
as mutual affection prompted, [i In 
breaking of bread. It is uncertain 
whether by this expression is here 
meant the partaking of the Lord's 
supper (as in 20 : 7, and 1 Cor. 
10 : 16), or tiie partaking witii one 
anotiier of common meals, as expres- 
sive of tlieir mutual affection, and 
accompanied with pravers, as would 
seem to be the case m y. 46. The 
connection in which this clause here 
stands, appears ratiier to favor the 
opinion tl^at it was tiie religimis 
breaking of bread, in commemoration 
of the Sav'iour's death, that was in- 
tended ; since the otlier circum- 
stances, here stated, pertain directly 
to religious feelings and actions. 
The expression to break bread came 
to be applied to the partaking of a 
meal, whether common or sacred, 
because it was cvistomary among the 
Jews, at tl^e commencement of their 
meals, for the head of the family to 
brealc up the bread ; bread being in 
the form of tliin cakes, and not of 
loaves. 



A. D. 33.] 



CHAPTER n. 



53 



of bread, and in prayers. 

43 And fear came upon every 
soul : and many wonders and 
signs were done by the apostles. 

44 And all that believed were 

43. Fear came upon every soul ; 
wonder and amazement pervaded the 
community at large. The attention 
of the people universally was at- 
tracted to the Christian company, in 
consequence of the remarkable events 
of the day of Pentecost, and of the 
large number of persons who had 
connected themselves with the fol- 
lowers of Jesus. As appears by the 
following clause of this verse, the 
power of God continued also to be 
shown in miracles wrought by the 
apostles. A feeling of awe and 
amazement consequently possessed 
the city. An additional instance of 
this feeling is mentioned in 3 : 10. 

44. All that believed icere together. 
They daily assembled together, as 
being of one heart, and as finding 
delight and profit in religious exer- 
cises and conversation. Necessity, 
too, would require that some among 
them, at least, should often consult 
together. It is not necessary, from 
this expression of the sacred vv^riter, 
to suppose that the whole company 
of Christians assembled together 
every day. But it is altogether nat- 
ural that the views and feelings 
which they were now cherishing 
should prompt them very often to 
assemble together, in larger or small- 
er numbers. In the ardor of Chris- 
tian affection, they delighted to meet 
one another, and to encourage one 
another in the ways of duty and 
peace. || And had all things common. 
They all held themselves ready to 
serve one another, as members of a 
family. The poor were not allowed 
to feel the pressure of poverty, but 
received a supply for their wants 
from the ability of their more favored 
brethren. Those who possessed prop- 
erty cherished an enlarged liberal- 
ity, and admitted the poor, in com- 
mon with themselves, to a supply of 
their wants. The spirit of Christian 
love was predominant — that spirit, 



together, and had all tilings com- 
mon ; 

45 And sold their possessions 
and goods, and parted them to all 
men, as every man had need. 

the prevalence of which in a com- 
munity shows it to be eminently a 
Christian community ; for " by this," 
said our Lord (John 13 : 35), " shall 
all men know that ye are my disci- 
ples, if ye have love one to another." 

45. Aiid sold their possessions and 
goods. The word possessions proba- 
bly meant their landed property and 
houses, while the v/ord goods meant 
property of other kinds. They re- 
garded their earthly possessions as 
held in common for the benefit of 
the Christian company, and not for 
personal gratification or aggrandize- 
ment. Hence they sold their prop- 
erty, so as to have ready money for 
supplying the wants of the destitute. 
They obeyed, so to speak, to the 
letter, in real act, the injunction of 
Christ in Luke 12 : 33 — " Sell that 
ye have, and give alms ; provide 
yourselves bags which wax not old, 
a treasure in the heavens that faileth 
not, where no thief approacheth, nei- 
ther moth corrupteth." || And parted 
them to all men, &c. They divided 
the proceeds of their property among 
the needy members of the Christian 
company, according to their respec- 
tive wants. The word men, in Ital- 
ics, was supplied by the translators, 
and must be understood as relating 
to persons who belonged to the num- 
ber of the Saviour's followers. 

It would seem that a common 
fund was raised by the liberality of 
those who were able to contribute to 
it. From this common fund, the 
wants of the necessitous were sup- 
plied by the apostles, as the chief 
officers of the church. See 4 : 35. 
6 : 2. It does not appear that every 
person, on entering the church, gave 
up his entire property, and depended 
for subsistence on a common stock, 
retaining no property of his own, so 
that there would be no distinction of 
poor and rich. They did, however, 
doubtless hold themselves ready to 



54 



ACTS. 



[a. d. 33. 



46 And they, continuing daily with one accord in the temple. 



give up all, if necessity required ; 
and some appear to have actually 
done so. See 4 : 32, 34—37. But 
that a member of the church might 
retain his property, if he chose, and 
that he might give the whole, or only 
a part, as he chose, is evident from 
the apostle's words to Ananias in 
5:4. In 12 : 12, mention is also 
made of the house of Mary, to which 
Peter went when released from pris- 
on. Mary retained possession of her 
house, doubtless, as private property ; 
and others besides her, we may well 
believe, had their houses and other 
property still in possession. A strict 
community of goods, in which no 
one possessed private property, but 
all drew from the common stock, 
does not appear to have been formed. 
It was rather an arrangement for 
xelieving the poor, that was contem- 
|)lated. Nor does the arrangement, 
■whether more or less extensive, ap- 
pear to have been enjoined by apos- 
tolical authority, so as to have been 
binding on Christians. It was rather 
the voluntary expression of Christian 
henevolence, a sort of outburst of 
Christian love, seeking to relieve the 
needy, and giving a practical speci- 
men of preferring spiritual and ever- 
lasting blessings to earthly riches. 
,Nor is there ground to believe that 
'the plan was subsequently adopted 
in other places, w^here the apostles 
gathered churches. On the contrary, 
it is evident that among the early 
Christians there still remained the 
.distinction of poor and rich, requiring 
•the apostles to give instructions to 
Christians, on the one hand not to 
abuse the world (1 Cor. 7 : 30, 31. 
1 Tim. 6 : 17—19), and on the other 
to be content with the allotments of 
divine providence. 1 Tim. 6 : 8. Heb. 
13 : 5. The plan which was thus 
acted on in Jerusalem, immediately 
after the day of Pentecost, we have 
no reason to believe, was made a 
permanent one, as we read nothing 
more on the subject after the fifth 
. chapter of the Acts ; and the Epistles 
contain no directions in regard to 



such an arrangement, while yet they 
contain directions in regard to the 
exercise of a charitable and beneficent 
spirit towards the necessitous. See 
1 Cor. 16 : 1—4. 2 Cor. chapters 8 
and 9. Eph. 4-28. 1 Tim. 5 : 16. 
Heb. 13 : 16. It is a matter which 
seems to have regulated itself by the 
increasing experience and wisdom of 
those who were concerned. Difficul- 
ties were soon found to be connected 
with it. In the case of Ananias and 
Sapphira (Acts, ch. 5), it operated as 
a temptation to a hypocritical show 
of liberality ; and in other cases, on 
the ordinary principles of human na- 
ture, it might enco'urage a spirit of 
idle dependence, when a vigorous 
state of religious feeling had begun 
to decline. The ordinary state of 
things among men, particularly in 
commercial countries, can seldom re- 
quire even such an abandonment of 
private property to form a common 
stock, as was exemplified at this early 
period of the Christian church. But 
the spirit which led these primitive 
Christians thus to act, is worthy of 
all praise, and of universal imitation. 
It was that spirit of Christian love, 
which will not permit a neighbor to 
be in want without seeking to supply 
the want. It was in precise agree- 
ment v/ith a subsequent direction of 
the apostle Paul in Gal. 6 : 10 — "As 
we have opportunity, let us do good 
unto all men, especially unto them 
who are of the household of faith." 
It was that love which " seeketh not 
her own ; " w^hich leads us to regard 
our neighbor, especially our poor and 
distressed neighbor, as ourselves, and 
to do to others whatsoever we would 
that others should do to us. It was, 
moreover, that spirit of self-denial, 
and of renunciation of the world, 
which our Lord imperatively requires, 
as essential to the character of a dis- 
ciple. See Matt. 19 : 21, 24. Luke 
14 : 33. Compare Matt. 5:3. 6 : 
19—21, 25. 

46. Continuing daily icith one ac- 
cord in the temple. It was the prac- 
tice of the Jews to repair to the tem- 



A. D. 33.] 



CHAPTER n. 



55 



and breaking bread from house 
to house, did eat their meat with 
gladness and singleness of heart, 
47 Praising God, and having 

pie at stated hours every day for 
prayer. See 3 : 1. Those who had 
become Christians still retained this 
observance ; thev resorted to the tem- 
ple in company with other Jews for 
stated prayer. || And breaking bread 
from house to house. Allusion may 
here be had to the charitable meals 
which the circumstances of many of 
these early Christians may have made 
necessary ; they were received, per- 
haps, in companies at various houses. 
Such meals would partake, too, very 
much of a religious character, and, 
as to the feelings which would pre- 
vail, and the acts of thanksgiving 
and praise which would be connected 
v/ith them, would doubtless well cor- 
respond to the language in the latter 
part of this verse and the beginning 
of the next — they would be received 
with gladness and singleness of 
heart, and with praise to God. Per- 
haps, however, the sacred writer in- 
tended merely to convey the idea 
that the believers were every day, 
more or less, in one another's houses, 
and were gladly welcomed to one 
another's tables. Even their com- 
mon meals would, at such a time, be 
occasions for religious conversation 
and improvement. They would eat 
and drink to the glory of God, and 
would constantly remember their Sa- 
viour. II Did cat their meat; took 
their meals. The word meat is used 
in the Scriptures in the general sig- 
nification of that ivhich is to be eaten. 
II Singleness of heart ; simplicity and 
sincerity towards God and one another. 
They were sincerely attached to one 
another, and cherished a mutual guile- 
less confidence. — The facts stated in 
this verse give a practical illustra- 
tion of the truth, that real religion 
is a spring of happiness. 

47. Having favor with all the jico- 
ple. The awe which the people felt 
(v. 43) in view of the wonderful 
events that had taken place, was 
united with a feeling of favor towards 



favor with all the people. And 
the Lord added to the church 
daily such as should be saved. 



the followers of Jesus, because it was 
so evident that God was specially 
with them, and their conduct was so 
exemplary. Even their enemies could 
find no just cause of reproach against 
them. So true it is that " when a 
man's ways please the Lord, he mak- 
eth even his enemies to be at peace 
with him." See Prov. 16:7. || Such 
as should be saved; such as by re- 
pentance, and faith in Jesus, and 
public avowal of their submission to 
him, had entered on the path of sal- 
vation. Compare v. 38. The ex- 
pression those who should be saved, 
or, as some prefer to translate the 
original term, those who were saved, 
appears to have been a kind of epithet 
applied to believers in Christ. Com- 
pare 1 Cor. 1 : 18. 15:2. 2 Cor. 2: 
15. Tit. 3: 5. There is no ne- 
cessity, however, for bringing into 
question the correctness of our trans- 
lation ; for the tense of the original 
word here employed, though not 
future in point of form, is evidently 
used elsewhere in a future significa- 
tion. A reader of the original Greek 
may compare Luke 13 : 23, and 2 Pet. 
2 : 9. How interesting a proof we 
have in this verse, that, when the 
followers of Christ are eminently de- 
voted to his service, the Lord will 
add others to their number ! 

In taking our leave of this em- 
inently instructive chapter, let us not 
fail to notice the means which it 
furnishes us of examining our own 
religious character. Here were per- 
sons whose conversion and subse- 
quent exhibition of Christian qualities 
were very marked. They were first 
penetrated with a sense of their sin- 
fulness and danger, and experienced 
deep compunctions of conscience. 
From this state of distress and fearful 
anticipation they were relieved, by 
penitence for their sins, by abandon- 
ment of them, and by becoming, in 
heart and life, disciples of the Lord 
Jesus. The new character which 



56 



ACTS. 



[a. d. 33. 



CHAPTER m 

1 Peter, preaching to the people that came to 
see a lame man restored to his feet, 12 pro- 
fesseth tlie cure not to have been wrought 
by his or John's own power, or holiness, 
but by God, and his Son Jesus, and through 
faith in his name : 13 withal reprehending 
them for crucifying Jesus. 17 Which be- 
cause they did it through ignorance, and 
that thereby were fulfilled God's deter- 
minate counsel, and the Scriptures : J9 lie 



they now possessed, showed itself in 
an ardent and self-denying attach- 
ment to one another, and a steady 
adherence to the duties of religion. 
Have we, deeply felt our guilt in the 
sight of God Have we renounced 
our insensibility to the claims of God, 
or our disobedience to his will, and 
with true penitence trusted in the 
Lord Jesus Christ, taking a decided 
stand in his service, and seeking to 
honor him Have we a heartfelt 
attachment to the followers of Christ 
on account of their piety, and of their 
interest in the Saviour's cause And 
are we steadily continuing in a reli- 
gious course 

CHAPTER HI. 

1. FeUr and John went tip together 
into the temple. Though the two 
apostles were followers of Christ, and 
placed their religious hopes on an en- 
tirely different foundation from that 
on which the mass of their country- 
men, the Jews, vainly placed theirs, 
yet they still adhered to the devout 
practices, which had been so long 
observed by their ancestors. They 
repaired, as did other Jev.^s in Jerusa- 
lem, to the tem.ple for prayer. Com- 
pare 2 : 46. By observing this cus- 
tom, they would not only avoid the 
imputation of being undevout, but 
would also enjoy valuable opportuni- 
ties for maintaining the gospel, and 
seeking the salvation of the Jews. 
II M the hour of prayer^ &:c. It had 
come to be customary among the 
Jews to offer prayer at three several 
hours in the course of the day ; 
namely, the third (2 : 15), the sixth 
(10 : 9), and the ninth, as mentioned 
in this verse ; that is, according to 



exhorteth them by repentance and faith to 
seek remission of their sins, and salvation 
in the same Jesus. 

NOW Peter and John went up 
together into the temple, at 
the hour of prayer, being the nmth 
hour. 

2 And a certain man lame from 

his mother's womb was carried, 
whom they laid daily at the gate 



our reckoning, at nine o'clock in the 
morning, at twelve, and at three in 
the afternoon. Such appears to have 
been the practice of Daniel. For 
though king Darius, in whose employ 
he was, had been induced to sign a 
decree which the king's counsellors 
intended should effect the destruction 
of Daniel for praying to the true God, 
yet " he kneeled upon his knees three 
times a day and prayed." Dan. 6 : 10. 
The language of the psalmist in Ps. 
55 : 17, " Evening, and morning, and 
at noon, will I pray and cry aloud," 
accords with such a practice, and 
may have had some influence in in- 
troducing or establishing it ; though 
that language, like that m Ps. 119 : 
164, " Seven times a day do I praise 
thee," may have been intended merely 
to express frequency and fervency in 
prayer. 

2. JVhom they laid daily at the gate 
of the temple. The friends of the 
lame man placed him at one of the 
temple-gates, that he might excite the 
sympathy of those who were entering 
the temple, and obtain from them 
charitable donations. It was not un- 
usual, in other nations, for the poor 
to station themselves at the gates of 
temples, in order to obtain donations 
from those who came to worship. 
Such a practice existed, too, in after 
times, in connection with Christian 
places of worship. Chrysostom, an 
eminent Christian writer of the fourth 
century, speaks of " the poor who, 
for receiving alms, sit about the doors 
of the church." The sentiments 
of kindness and sympathy which are 
so naturally associated with the idea 
of worship, were appealed to by the 
sight of distress at the very doors of a 



A. D. 33.] 



CHAPTER m. 



57 



of the temple which is called 
Beautiful, to ask alms of them 
that entered into the temple ; 

3 Who, seeing Peter and John 
about to go into the temple, asked 
an alms. 

4 And Peter, fastening his eyes 
upon him, with John, said. Look 
on us. 



temple. || The gate of the temple, 
tcJuch is called Beautiful. One of the 
gates of the temple, in particular, is 
described by Joseplius, as excelling 
the others in size and splendor. It 
was very highly ornamented. Its 
folding doors, lintel, and side-posts, 
were covered with Corinthian brass, 
a metal more beautiful, and much 
more highly esteemed in ancient 
times, than gold. In consequence of 
the appellation Beaiitiful, given to the 
gate at which the lame man was 
placed, it has been supposed that it 
was this peculiarly splendid one. 

3. Asked an alms. The lame beg- 
gar solicited charity from the two 
apostles. 

4. And Peter., fastening Ids eyes 
upon him, &c. Perhaps the apostle 
wished, by eagerly fixing his eyes on 
the professed object of charity before 
him, to become sure that the man 
was really lame. Or, being satisfied 
of this, the apostle's language and 
manner of address were suited to ex- 
cite attention and expectation on the 
part of the man, and to commence a 
train of thought and feeling which 
might, in some degree, prepare him 
for the miraculous cure which was to 
follow. A feeling of confidence to- 
wards Peter and John probably arose 
in the poor man's breast, of the same 
kind as that faith which the Saviour 
often required in the distressed, when 
he was about to work a miracle for 
them. See Matt. 8 : 13. 9:2, 28, 29. 

5. Expecting to receive something 
of them. The desired state of mind 
was produced ; he was led to place 
confidence in the apostles, and to ex- 
pect something from them in the way 
of relief Of so great a blessing as 
the cure of his lameness, he had not 



5 And he gave heed unto them, 
expecting to receive something of 
them. 

6 Then Peter said, Silver and 
gold have I none ; but such as I 
have give I thee : In the name of 
Jesus Christ of Nazareth, rise up 
and walk. 

7 And he took him by the right 



probably thought. But since he had 
been led to place confidence in them, 
as able and willing to help him in 
some important way, the mention of 
the name of Jesus Christ, and of 
power to walk being given him, 
would also be heard with confidence. 
The serious and earnest manner of 
the apostles would greatly contribute 
to the confirming of his expectations, 
6. Silver and gold have I none, but 
such as I have give I thee. The apos- 
tles had not worldly wealth ; but they 
were endued with power to perform 
miraculous cures. They could give, 
in the name of Jesus, what would be 
far better to this man than silver or 
gold ; namely, soundness of limbs and 
ability to procure his own subsistence. 
II In the name of Jesus Christ of JYaz- 
areth, rise up and walk. It is difficult 
to decide, whether the apostle meant 
to say. As an apostle of Jesus Christ, 
and relying on his power, I say unto 
thee. Arise and walk ; or, I say unto 
thee, Arise and walk, placing thy 
confidence for ability so to do in Jesus 
Christ of Nazareth. Perhaps both 
views should be combined. Tho 
apostle had confidence in Jesus, and 
he directed the lame man also to con- 
fide in him. The cure was, in reality, 
to be wrought by Jesus, and was to 
be performed in connection with faith 
in his power. || Jes^ts Christ of 
Nazareth. By these epithets, Peter 
distinguished the Lord Jesus from 
every other person, so that the man 
might know in whom to confide, and 
in what capacity to confide in him ; 
or, whom to acknowledge as the au- 
thor of the cure, and in what capacity 
to acknowledge him ; namely, as the 
Messiah, the long-expected Deliverer 
and Saviour, who was to bestow all 



58 



ACTS. 



[a. d. 33. 



hand, and lifted him up : and im- 
mediately his feet and ankle-bones 
received strength. 

8 And he leaping up, stood, and 

needed good on his followers. The 
man was, doubtless, acquainted with 
many facts respecting Jesus ; and 
the mention of Nazareth would serve, 
not only to mark out the proper per- 
son as the object of confidence, but 
also to remind hira of the indignities, 
which had been heaped on Jesus, and 
of the glorious condition to which his 
apostles had declared him to be now as- 
cended. These thoughts would have 
a favorable influence in calling forth 
belief, that the long-needed blessing 
of soundness of limbs would be im- 
parted to him, as soon as such a 
thought should be intimated by the 
apostle. He had, doubtless, heard of 
other instances, in which the power 
of Jesus had been displayed ; and cir- 
cumstances had, at length, occurred, 
which brought to him the prospect of 
being blessed by the same power. It 
M^as not a wholly new name which 
had been mentioned to him ; but one 
of which he had before heard, as 
carrying with it the claim to the 
Messiahship, and as most signally 
honored on the day of Pentecost ; for 
the most obscure and neglected in- 
habitants of Jerusalem can hardly be 
believed to have been wholly ignorant 
of what had taken place on that day. 

7. A}id he took him by the right haiid, 
and lifted him up. Encouraging still 
further his confidence in the name of 
Jesus, the apostle took hold of his 
right hand, and helped him to rise. 
The conduct of Peter throughout was 
adapted to cheer the lame man, and 
to encourage confidence in the heal- 
ing power of Jesus. Nor were his 
words, nor his efforts, in vain. A 
corresponding trust in the power of 
Jesus was exercised, and the wished- 
for blessing was bestowed. — How im- 
portant is the spirit of trusting in 
Christ ! What signal blessings have 
been connected with it ! Such, too, 
is the character of Christ, and such 
are the wonders he has performed for 
us, that we are warranted to place 



walked, and entered with them 
into the temple, walking, and 
leaping, and praising God. 

9 And all the people saw him 

unlimited confidence in the most ex- 
tensive and kind declarations he has 
made. Let all his disciples learn how 
needful and how important it is to 
encourage the disposition of affec- 
tionate and unquestioning reliance 
on the Saviour. All their intercourse 
Vv'ith persons who are distressed on 
account of their sinfulness, should be 
adapted to enlarge and elevate their 
views of the Saviour ; and they 
should aim to help men, by judicious 
and attractive exhibitions of divine 
truth, to cast themselves on the grace 
and power of the Redeemer. 

Let us OBSERVE, here, that the 
apostles were poor, indeed, so far as 
worldly property was concerned ; but, 
hov.'ever poor, they yet made many 
rich (2 Cor. 6 : 10) with blessings 
unspeakably greater than silver and 
gold. With true benevolence, they 
were always ready to do good to 
all men. Following their example, 
let us not cra.ve the wealth and honor 
of this vv^orld, but the enduring bless- 
ings of the kingdom of God, and 
the happiness of doing good to all 
around us. 

8. And he, leaping up, stood, and 
icalked, &c. How natural that, in 
the excess of his joy and gratitude, 
he should thus employ his newl}'^- 
bestowed power ! \\ Praising Gad. 
His gratitude could not be repressed, 
but must vent itself in praise to him 
who had granted so great and so 
needed a blessing. It was God who 
had blessed him ; and, in the fulness 
of his heart, he sought gratefully to 
acknowledge, in the presence of the 
worshippers, the goodness of that mer- 
ciful Being. The sacred writer's graph- 
ic description almost makes the scene 
pass before our eyes. We almost see 
the man, in the excess of his joy, not 
only at first leaping forth from his 
lame condition, but afterwards alter- 
nately walking and leaping, variously 



A. D. 33.] 



CHAPTER m. 



59 



walking and praising God : 

10 And they knew that it was 
he whicli sat for alms at the Beau- 
tiful gate of the temple : and they 
were filled with wonder and 
amazement at that which had 
happened unto him. 

11 And as the lame man which 



trying his unaccustomed powers, and 
mingling with his activity expres- 
sions of praise to God. 

Observe, here, the lame man was 
directed to rise and walk. He did 
not wait to see whether any altera- 
tion had taken place in his limbs ; he 
obeyed the direction, and found that 
ability to walk had been given him. 
So, as to our spiritual state, and in re- 
spect to all the commands of God, let 
us honestly and heartily obey God's 
revealed will. He will not fail to give 
us all needed strength. It is because 
we do not feel our necessities, and 
have not a disposition to trust in 
God, that we fail to receive his bless- 
ings. If we are sensible of our weak- 
ness, and will rely on the promise of 
Christ, we shall find, as did the apos- 
tle Paul (Phil. 4 : 13), that we can 
do all tilings through Christ, who 
strengtheneth us. 

10. And they lineio thai it was he, 
&c. ; more literally, ' They knew, or 
recollected, him, that it was the man 
who used to be sitting for charity at 
the Beautiful gate.' The conduct 
of the man clearly showed that he 
was now perfectly healed, though a 
cripple but a moment before, so to 
speak. 

11. And as the lame man which 
was healed held, Peter and John; 
that is, kept near to Peter and John, 
and often took hold of them. These 
apostles had been the instruments of 
tlie blessing which he had received, 
and he naturally held fast to them. 
He wished, too, that all should know 
to whom he was indebted for his re- 
cently obtained happiness. || All the 
people ran together unto them. A re- 
port of what had occurred would rap- 



was healed held Peter and John, 
all the people ran together unto 
them in the porch that is called 
Solomon's, greatly wondermg. 

12 And when Peter saw it, he 
answered unto the people, Ye 
men of Israel, why marvel ye at 
this ? or why look ye so earnestly 



idly spread through the people col- 
lected together in the temple ; and 
they would naturally hasten to the 
spot where the man was to be seen. 
II In the porch that is called Solomon's. 
The temple had various porches, or 
porticoes. One was called Solo- 
mon's, probably because it occu- 
pied the precise spot of the porch 
originally built by that king. It was 
believed, too, to stand on the very 
foundation which Solomon had laid. 

12. He ansioered. The original 
word, thus translated, expresses the 
commencement of speaking, as well 
as a reply to a question. In the ad- 
dress which the apostle proceeded to 
deliver, his object was, to place be- 
fore the minds of the people the truth 
that Jesus was the Messiah, that the 
blessings of the Messiah's reign were 
now offered to them, and that these 
blessings could be secured only by 
their repenting of their sins and be- 
coming disciples of Jesus, whom 
they had rejected. He assured them, 
accordingly, that the miraculovis cure 
of the lame man must not be traced 
to any personal power or piety of 
him and his associate, but to Jesus, 
whom God had signally honored, 
though they had denied his claim to 
be received as the Messiah. It was 
Jesus who had effected this cure, as a 
consequence of faith reposed in him. 
Since, now, Jesus was the Messiah, 
and the nation had rejected him, it 
was indispensable that they should 
repent, and renounce their hostility 
to Jesus. For, from Moses himself, 
it was evident that those who would 
not obey the Messiah should be sun- 
dered from his people, and excluded 
from the blessings of his reign. 
II Why marvel ye at this? why do 
you wonder at the cure which has 



60 



ACTS. 



[a. d. 33. 



on us, as though by our own 
power or holiuess we had made 
this man to walk ? 

13 The God of Abraham, and 
of Isaac, and of Jacob, the God of 
our fathers hath glorified his Son 

been performed for the lame man, 
as though it was an unaccountable 
erent r Similar events had so often 
taken place in the lifetime of Jesus, 
and by his power, that there was lit- 
tle occasion for wondermg how this 
cure had been effected. \\ .is though 
by ovr oicn power or koli7iess, &c. 
The cure was not effected by any 
inherent power of the apostles, nor 
was it in honor of them, as being 
singularly holy, that it had been per- 
formed. 

Notice, here, the humility of the 
apostles. They arrogated no honor 
to themselves. They were only in- 
struments in the hand of God. It 
was the honor of Jesus, that was pro- 
moted by such miraculous works. 
The apostles were " willing to be 
forgotten and overlooked, that God 
might be remembered and owned." 

13. The God of Abraham, Sec. By 
tliis epithet, God revealed himself 
to Moses, when about to send him 
for the deliverance of the Hebrews 
from Egyptian bondage. See Ex. 
3:6. The apostle wished, by a 
mention of the patriarchs, to revive 
in the minds of his hearers a recol- 
lection of the promise originally made 
to the forefathers concerning the 
Messiah, to connect the name of Je- 
sus with the names of the patriarchs, 
whom the people so much honored, 
and thus, in the most solemn man- 
ner, to vindicate his JNIessiahship. It 
was the very God of the patriarchs, 
who had, at length, in fulfilment of 
his promises to them, put honor on 
Jesus of Nazareth. By the mention 
of the God of their patriarchs, the 
apostle showed, as Doddridge re- 
marks, that it was not a wholfy new 
religion which he taught, or one that 
would alienate them from the God 
of Israel. |1 Hath glorified his 5o?i 



Jesus ; whom ye delivered up, and 
denied him in the presence of Pi- 
late, when he was determined to 
let him go. 

14 But ye denied the Holy One, 
and the Just, and desired a mur- 

Jesiis. God had put honor on Jesus, 
giving hun the glorious distinction 
of being his Son, though the people 
had refused to acknowledge him, and 
had covered hun with disgrace. This 
miraculous cure was in honor of 
him. ]j mojn ye delivered vp ; to Pi- 
late, the Roman governor (see John 
IS : 29, 30), or to deatli. John 19 : 
15. II Denied him in the presence of 
Pilate; rejected him, as mivvorthy of 
your reception and obedience. So 
far from receiving him in his proper 
character, tliey sought to crucify 
him as an impostor and blasphemer. 
See Matt. 26 : 65, 66. John 19 : 7. 
II Jllien he was determined to let him 
go. Pilate's own opinion was, that 
Jesus was wholly innocent, and that 
there was no just ground for con- 
demnino- him to death. See Matt. 
27:18,°23. Luke 23:4, 14, 15. 
John IS : 38. 19 : 4. He therefore 
sought to have him acquitted and 
released. See Luke 23 : 20, 22. 
John 19: 12 But the chief priests 
were so intent on the crucifixion of 
Jesus, that they overpowered Pilate 
by intiiiiidating him, ^ad forced from 
him his consent that Jesus should be 
crucified. See Matt. 27 : 24. John 
19 : 12, 16. 

14. Desired a murderer to he grant- 
ed unto you; desired the pardon and 
release of an acknowledged murderer. 
Vt'hen Pilate proposed to release Je- 
sus, inasmuch as no accusation had 
been sustained against him, tlie peo- 
ple " cried out aU at once, saying, 
Away with this man, and release 
unto us Barabbas " (Luke 23:18, 
19) ; and then Pilate " released unto 
them him that for sedition and mur- 
der was cast into prison, whom tliey 
had desired; but he delivered Jesus 
to their will." Luke 23 : 25. See 
also INIark 15 : 7. Matt. 27 : 16, 20, 
21, 26. What a contrast ! Ye re- 
jected the holy and righteous Mes- 



A. D. 33.] 



CHAPTER m. 



61 



derer to be granted unto you ; 

15 And killed the Prince of life, 
whom God hath raised from the 
dead; whereof we are witnesses. 

16 And his name, through faith 

siah, and chose that even a murderer 
should be released from justice, and 
be let loose on society, rather than that 
Jesus should live, though the Roman 
governor saw clearly that his death 
would be unjust. — How deep was the 
humiliation to which the Lord Jesus 
submitted, and the guilt which at 
length accomplished his crucifixion ! 

15. And killed the Prince of life. 
Jesus was the Lord and Leader, by 
whom only men can attain eternal 
life. In Acts 5 : 31, he is called a 
Prince and Saviour ; and with much 
the same meaning, he is called in 
Heb. 2 : 10, the Captain of our sal- 
vation ; and in Heb. 12 : 2, the Author 
and Finisher of our faith. Compare 
Acts 4 : 12. So eminently is he the 
Author of salvation, or eternal life, to 
those who obey him, and Prince or 
Leader in the way to heaven, that he 
called himself, in John 14 : 6, the way, 
and the truth, and the life. Compare 
John 6 : 48 — 51. He is also the 
Author or Prince of life, as having 
been the first to rise from the dead, 
never more to die, and thus giving 
assurance of our resurrection. See 
John 11 : 25. In him, too, as in 
the Father, is a life-giving powder 
(John 5 : 26) ; so that, as he is here 
contrasted with a Tmirderer, he is rep- 
resented by the apostle as the Author 
of our physical life. || Whereof we 
are loitnesses. A similar declaration 
was made by Peter on the day of 
Pentecost. Compare 2 : 32. The 
resurrection of Jesus from the dead, 
according to his own prediction, was 
a fact of paramount importance, as 
proving him to be the Messiah. It 
was therefore repeatedly appealed to 
by the apostles, and was an argument 
which could not be refuted. 

16. Jind his name, throvgh faith in 
his name, hath made this man strong. 
The idea, here conveyed, may prob- 
ably be thus expressed — And, upon 
believing in him, he hath made this 



in his name, hath made this man 
strong, whom ye see and know: 
yea, the faith which is by him, hath 
given him this perfect soundness 
in the presence of you all. 

man strong. The expression his 
name is sometimes of the same force 
as the single word he. In this pas- 
sage, however, reference may be had 
to the fact, that the name of Jesus 
was solemnly pronounced over the 
lame man, as preparatory to his being 
healed; and the power which, by 
divine appointment, accompanied the 
use of this name in such circum- 
stances, by such men as Peter and 
John, and for such a purpose, was ex- 
ercised ; so that it was the name of Jesus 
with which power was connected that 
had made the man sound in his limbs. 
The faith which was reposed in Jesus, 
and which was thus honored, was 
probably both that of the apostles and 
that of the lame man. A confidence 
in the Saviour's ability and willing- 
ness to bestow a blessing, is often 
mentioned as accompanying the re- 
ception of the blessing. See on v, 
4; and besides the references there 
made, see Mark 5 : 34. 9 : 23. Acts 
]4: 9. II The faith which is by him ; 
the faith which Jesus produces by 
his instructions respecting himself 
and God. He who believes in Jesus^i, 
confiding in his promises and his in^. 
structions, has also a true faith in; 
God ; and so he who has faith in 
God, confides also in Jesus, whom 
the Father sent into the world. It is 
immaterial, therefore, whether we 
consider the apostle as meaning faith 
in the Messiah particularly, or faith 
in God as made known by the Messiah, 
and as performing his works by the 
Messiah. In either case, it was a 
faith which was produced by Jesus. 
It is "by him we believe in God, 
that raised him up from the dead" 
(1 Pet. 1 : 21) ; and it is by the man- 
ifestation of his character, and by his 
works, that we believe in himself, 
as the appointed Saviour. So the 
knowledge which the lame man had 
received concerning Jesus, and the 
encouragement which was given him 



62 



ACTS. 



[a. d. 33. 



17 Aud now, brethren, I wot 
that through ignorance ye did it, 
as did also your rulers. 

18 But those things which God 

by the apostles, issued in his trust- 
ing to the power of Jesus for the 
blessing of health. H This perfect 
soundness in the sight of you all. 
Thus confidently did the apostle 
speak of the miraculous cure. It 
was an entire cure ; it was evident to 
all the spectators. It was a case in 
which there was no room for doubting 
the reality of the cure. 

17. / loot; I know. || Through 
ignorance ye did it, &c. The apostle 
wished to present the truth in respect 
to the guilty conduct of the Jews in 
crucifying Jesus, as mildly as faith- 
fulness would allow, and even to 
make some apology for them. They 
were not aware, while seeking the 
death of the Lord Jesus, of the awful 
criminality of their conduct. They 
had settled it in their minds, that he 
must not be acknowledged as the 
Messiah, because he was so different 
from what they had expected the 
Messiah to be. Fixed in their view 
of him as an impostor, though they 
could not reply to his arguments, nor 
destroy the evidence of his miracles, 
they were bent on his destruction; 
and some of them, doubtless, ig- 
norantly thought that a regard for 
God and religion demanded of them 
to persecute him even unto death. 
Even Jesus himself prayed, " Father, 
forgive them ; for they know not what 
they dor See Luke 23 : 34. The 
common people were instigated by 
the chief priests and rulers to clamor 
for the crucifixion of Jesus (Matt. 27 : 
20) ; they were deluded and hurried 
on, and were not allowed by their 
rulers time for calm examination and 
reflection. Their passions were ap- 
pealed to by the chief men ; and, in 
a high state of excitement, they de- 
manded the death of Jesus. Thus 
they proceeded in an ignorant man- 
ner, not knowing their Victim's free- 
dom from the guilt which the priests 
charged on him, but, through their 
confidence in their rulers, regarding 



before had showed by the mouth 
of all his prophets, that Christ 
should suffer, he hath so ful- 
filled. 



him as an impostor and blasphemer. 
Eminently ignorant were they of the 
true dignity of his person and char- 
acter, and of the inexpressible crimi- 
nality of thus proceeding against the 
Son of God. The rulers, too, had no 
just conception of the greatness of 
their guilt, however unable they 
were, in their sober moments, to 
show that Jesus deserved their rejec- 
tion and hatred. They had no cor- 
rect views of his character and pur- 
poses ; and, impelled by their erro- 
neous views, and displeased with the 
spiritual and holy aims of Jesus, and 
with the religious instructions which 
he had been imparting, they sought 
his death, not knowing that thereby 
they were sealing the truth of the 
prophetic scriptures. The ignorance, 
however, both of the people and of 
the rulers, could not excuse the deed ; 
for it was connected with great guilt 
in not candidly weighing the evi- 
dences he furnished of being the Son 
of God, in disesteeming and hating 
his holy character, and in putting to 
death a person against whom no 
crime could be proved. 

18. ShoiDcd by the mouth of all his 
prophets, that Christ should suffer. 
The predictions of the Old Testa- 
ment prophets foretold the sufferings 
of the Messiah. They did, indeed, 
more frequently speak of him as in a 
state of triumph and glory ; and the 
prophetic representations which thus 
speak of him seem to have almost, if 
not quite, exclusively to have occu- 
pied the minds of the Jews. But 
some of the prophets expressly speak 
of his death ; and some of his resur- 
rection, implying, of course, a pre- 
ceding death. See Ps. 16 : 10, 11. 
22 : 15—18. Is. 53 : 3—10. Dan. 
9 : 26. il He hath so fulfilled. These 
predictions God accomplished by per- 
mitting the gross darkness of igno- 
rance and prejudice to cover the Jew- 
ish people and rulers, and by allow- 
ing them to pursue their own course, 



A. D. 33.] 



CHAPTER m. 



63 



19 Repent ye therefore, and be 
converted, that your sins may be 

and, in the exercise of their volun- 
tary ill-will towards Jesus, to put him 
to death. Compare 2 : 23. Though 
his death was predicted, and formed 
a chief item in the plan by which the 
redemption of sinners was to be ef- 
fected, yet his death was to be 
brought about in a most voluntary 
manner on the part of those who 
were to be engaged in it. They felt, 
during the transactions, that they 
were doing their own work, accord- 
ing to their own pleasure ; and after 
the transactions, reflection could not 
but sting them to the quick for hav- 
ing been actuated by such disposi- 
tions. Their ignorance and ill-will 
completely blinded them to the true 
character and worth of the Lord Je- 
sus ; and thus they became volun- 
tary agents in accomplishing the de- 
signs of God as to the death of Jesus. 
Had they had a just view of him, 
they would have shrunk from so foul 
a deed. The apostle Paul says (1 
Cor. 2:8), 'Had the rulers of this 
world known the real truth respect- 
ing Jesus, they would not have cru- 
cified the Lord of glory.' 

Remark. God has so constituted 
us, that, in all our moral conduct, we 
act with entire freedom of choice, 
and with an accountability that can 
never be removed. God's foreknowl- 
edge, or his determined plan, dimin- 
ishes in no degree our voluntary 
sinful conduct. Nor is the guilt of 
sinful conduct at all diminished by 
God's overruling it for good. It is 
an interesting thought expressed by 
Dr. Campbell, that " God does not 
force the wills of his creatures ; but 
he makes both their errors and their 
vices conduce to effect his wise and 
gracious purposes." 

19. Repent ?/e, therefore^ and he con- 
verted. These two forms of expres- 
sion, repent^ and he converted, may 
have substantially the same meaning ; 
namely, that of forsaking the wrong 
course which the apostle's hearers 



blotted out, when the times of 
refi-eshing shall come from the 

had pursued in reference to the Lord 
Jesus, and of turning to a right mode 
of viewing him and conducting to- 
wards him; that is, acknowledging 
him as the Messiah, and becoming 
his obedient followers. The word 
repent may, however, have specific 
reference to the inward change of 
views and feelings which was needed 
in regard to Jesus, and to the serio"-? 
grief which would arise from such a 
change ; while the direction, he con- 
verted, or, what is strictly equivalent 
to it, turn ye, may refer to the change 
of conduct which would follow the 
inward renovation. 1| That your sins 
may he hlotted out. In 2 : 38, Peter 
directed his hearers to repent for the 
remission, or forgiveness, of their 
sins. The same idea is conveyed in 
this verse. God is considered as 
keeping an account of men's con- 
duct ; and when, on theh repentance, 
he forgives them, he may be said to 
have blotted out, or to have wiped 
off, the account. The Jews' rejec- 
tion of the Lord Jesus, and all their 
sins, could be pardoned only in case 
they should abandon the course they 
had pursued, and become followers 
of Jesus, as the Messiah. To such 
an abandonment of their sins for- 
giveness would be granted, and all 
the blessings consequent on the Mes- 
siah's having established his reign, 
as Redeemer and Lord. To this 
latter thought, namely, the bliss 
which the Messiah was to bestow, 
the apostle proceeded more particu- 
larly to direct the attention of his 
hearers. || When the times of refresh- 
ing shall come ; or, more literally, so 
that times of refreshing may come; 
times of repose from trouble, and of 
enjoyment. By this expression, we 
are to understand the blissful times of 
the Messiah's reign, the tranquillity 
and enjoyment which the Messiah 
would confer on his subjects. The 
Jews had endured great and sorrow- 
ful vicissitudes. Their history had 
been marked with a succession of 
sad reverses ; and they were con- 



64 



ACTS. 



[a. d, 33. 



presence of the Lord ; 

20 And he shall send Jesus 
Chi-ist, which before was preached 
unto you : 

sohng themselves that, in the days 
of the Messiali, they would have 
relief from their woes, and their sor- 
rows would he turned to joy. The 
apostle encouraged his hearefs, that 
times of refreshing, or of relief and 
true happiness, might now be en- 
joyed. To those who would repent 
and embrace Jesus Christ as the 
Messiah and Saviour, consolation and 
joy would be imparted, iinspeakably 
superior to what they had been an- 
ticipating. A state of true and ex- 
alted bhss would be given them from 
the Lord. 

20. And he sJiall send Jesus Christ ; 
or, more hterally, that he may send 
Jesus Christ. Reference is had to the 
return of the Lord Jesus from heaven, 
which, the apostles were instructed, 
should hereafter take place for the 
P'virpccs cf consummatnig his reign, 
and bestoAving the richest blessings 
on his people. To be prepared for 
this return of Jesus, and for entering 
on the perfected state of glory which 
will then be introduced, it would be 
necessary that their sins should be 
blotted out. Hence the need of 
repentance. j] Ifltich before teas 
preached unto you. The ancient 
prophets had spoken of the Messiah. 
The same Messiah of whom the Jews 
had read in their Scriptures, was to 
return at the appointed time, to bless 
in a most eminent manner tliose who 
should become his people. — The best 
editions of the Greek Testament 
contain here, instead of the word 
rendered preached, a word which 
signifies appointed; so that tlie 
idea of the apostle may be thus ex- 
pressed : lilio teas before appointed 
for you ; that is, who was of old ap- 
pointed for your deliverance and sal- 
vation. 

21. IMiom the heaven must receive. 
It was a common opinion among the 
Jews, that the Messiah would con- 
tinue on earth. On one occasion, 
they said to Jesus (John 12 : 34), 



21 Whom the heaven must re- 
ceive, until the times of restitution 
of all thmgs, which God hath spo- 
ken by the mouth of all liis holy 

" We have heard out of the law, that 
Christ abideth forever." Hence the 
short continuance of Jesus on earth 
would appear to many an insupera- 
ble objection to his being the Mes- 
siali. The apostle Peter here antici- 
pates such an objection, ajid shows 
that it was by the divine will that 
Jesus was removed away from human 
sight, and taken up into heaven. The 
word receive has here the additional 
idea of retaining, or holding. The 
apostle represents the Messiah as hav- 
ing been, according to divine appoint- 
ment, taken up into heaven, where 
he is, by the same appointment, to 
remain until a certain period fix.ed by 
the divine counsels. At that period, 
he is to return. So the angels, which 
presented themselves to the disciples, 
as Jesus was ascending to heaven 
(Acts 1 : 10; 11), instructed them that 
he should ' come in like manner as 
they had seen him go into heaven." 
And in the Epistle to tlie Hebrews 
(9 : 28), we are told, that " to them 
that look for him shall Christ appear 
the second time without sin unto sal- 
vation. ' In Revelation, also (1 : 7), 
we are assured that he cometh with 
clouds, and every eye shall see him." 
II Ujiiil the times of restitution cf all 
things which God hath spoken, &c. 
By the phrase times of restitution of 
all things, are meant ^e times of the 
Messiah; one of the purposes of 
whose coming was, to establish a new 
order of tilings among men, to estab- 
lish anew in tlie human race, or to 
restore, the original purity and happi- 
ness of man. These times, in which 
general purity and happiness were to 
be established, and all things put into a 
good moral condition, — in other words, 
these times of the Messiah, — had been 
predicted by the Lord's prophets in 
the Old Testament from the earliest 
times. The language of Scripture 
respecting the kingdom of God, or 
the reign of Christ, sometimes con- 
templates that reign in its commence- 



A. D, 33.] 



CHAPTER m. 



65 



prophets, since the world began. 

22 For Moses truly said unto 
the fathers, A Prophet shall the 
Lord your God raise up unto you, 
of your brethren, like unto me ; 
him shall ye hear in all things, 

ment ; sometimes, in its progress on 
earth ; and sometimes, in its completed 
state, when the designs of God shall 
be fulfilled, and his people shall be es- 
tablished in their everlasting condition 
of holiness and glory. The apostle 
here appears to have had his mind 
fixed on the period of the consumma- 
tion of the Messiah's reign, when he 
shall have put down all opposition, 
his enemies being placed under his 
feet. Then will be, indeed, times of 
quiet and happiness, and a final, un- 
changing restoration of holiness and 
bliss in the hum.an family. Those 
who decline submission to him, will 
be awarded to their doom, while his 
people will be placed in complete and 
everlasting happiness. The fact that 
many of the human family will not 
come to the possession of holiness 
and happiness, is no valid objection 
to the propriety of the phrase, " res- 
titution of all things." For, to bor- 
row an illustration from an earthly 
government, if the subjects of some 
king were in rebellion, and measures 
were taken to effect a settlement of 
the difficulties by restoring the king's 
government and authority, those who 
continued rebellious would be con- 
demned ; and yet, though many might 
have been put to death, and many 
might be confined in prisons, the 
state of order and happiness in the 
kingdom might be restored, and it 
would be proper to say. All things 
are now quiet and happy. Let us 
bear in mind, that, to possess this 
blissful state in the Messiah's king- 
dom, we must repent and he converted 
to righteousness. It will be of no 
avail to us, that such a state of glory 
exists, unless, by repentance here on 
earth, and by obedient faith in the Sa- 
viour, we have become his subjects, 
and qualified for heaven. 

22. For Moses truly said., &c. As 
further enforcing the necessity of re- 



whatsoever he shall say unto you. 

23 And it shall come to pass, 
that every soul which will not hear 
that Prophet, shall be destroyed 
from among the people. 

24 Yea, and all the prophets 

pentance, and of becoming obedient 
followers of Jesus, the apostle reminds 
his hearers of a passage in the writ- 
ings of Moses, in which that dis- 
tinguished servant of the Lord and 
the giver of their law, had foretold 
the Messiah, and had warned of the 
doom v\rhich would follow a refusal 
to obey him. See Deut. 18 : 18, 19. 
II A Prophet. The Messiah was to 
be eminently a prophet, a religious 
teacher, and revealer of God's will. 
He is thus spoken of in Is. 61 : 1 — 3. 
It was a received opinion among the 
Jews, that the Messiah would be 
the greatest of all the prophets. It 
was with reference to this view, 
that the Jews, on a certain occasion, 
said (John 6 : 14) respecting Jesus, 
" This is of a truth that Prophet 
that should come into the world." 
II Of your brethren ; of your own na- 
tion, from among yourselves. || Like 
unto me. The principal points of 
similarity between Moses and Christ, 
here referred to, were, the appoint- 
ment and the fitness of each to re- 
veal the will of God, and to be a 
guide to the Lord's people. They 
were both lawgivers ; one, to the Is- 
raelites, who, as a nation, were placed 
in a peculiar relation to God ; the 
other, to the Christian church, and to 
tlie consciences of all men, wherever 
his gospel is made known. They 
were both mediators ; one, between 
God and the Israelites, in matters 
pertaining to their peculiar govern- 
ment; the other, between God and 
the whole human family, in the great 
work of salvation. |1 Him shaLL ye 
hear; him it shall be your duty to 
obey. 

23. Shall be destroyed from among 
the people. Whoever should refuse 
obedience to this predicted Prophet, 
the Messiah, should have no place, 
nor portion, among the people of God. 
To he cut off from the pcoplcj or to be 



66 



ACTS. 



[a. d. 33. 



from Samuel, and those that follow 
after, as many as have spoken, have 
likevi^ise foretold of these days. 

25 Ye are the children of the 
prophets, and of the covenant 

destroyed from among the people^ was 
an expression indicative of the great- 
est punishment. Thus Moses had 
cautioned the nation ages before the 
Messiah had come. The Prophet had 
now made his appearance, and claim- 
ed the obedience of all hearts. Be- 
ware, says the apostle, lest you meet 
this doom, predicted by Moses him- 
self, him whom you profess so highly 
to regard, and out of respect to whom 
you vindicate your rejection of Jesus. 
You can avoid this doom only by 
timely repentance, and obedience to 
Jesus of Nazareth, whom God has 
evidently set forth as the Messiah. 
The last clause of this verse presents 
somewhat different language from 
that which occurs in the passage in 
Deut. 18 : 19, where we read, "Who- 
soever will not hearken unto my 
words, which he shall speak in my 
name, I will require it of him." The 
idea, however, in the two passages, is 
the same. 

24. All the prophets from Samuel, 
&c. Samuel was generally spoken 
of, among the Jews, as first in the 
series of prophets after Moses. The 
passages in the books of Samuel, to 
which the apostle would be here un- 
derstood as referring, are in 2 Sam. 7 : 
16, 25, 29. Not only Moses, but the 
prophets in general from Samuel 
downwards to Malachi, had predicted 
the Messiah's times. Their predic- 
tions had various degrees of clearness 
and directness ; but from the general 
current of prophecy, the Jews re- 
garded it as an established point of 
•doctrine, that a new state of things 
was to be introduced by the Messiah 
— a state of glory and happiness. 

25. Ye are the children of the 
prophets and of the covenant. The 
word children is often used, in the 
Scriptures, to express a peculiar rela- 
tion to the persons, or things, spoken 
of. Thus children of the prophets 
may mean those to ichom the prophets 



which God made with our fathers, 
saying unto Abraham, And in thy 
seed shall all the kmdreds of the 
earth be blessed. 
26 Unto you first, God having 

eminently belonged, as being of the 
same nation, and as having given in- 
struction to that nation ; children of 
the covenant may mean those to tchom 
the covenant belongs, or for whom its 
promised blessings tcere designed. 
The apostle's hearers claimed kindred 
with the ancient prophets, and a 
special interest in the covenant which 
God had made with their forefathers. 
They were descendants of those to 
whom the prophets spoke, and with 
whom the covenant was made ; and 
both prophets and covenant belonged 
to the nation of which they were a 
part. The apostle, therefore, ex- 
pressed the idea, The prophets who 
have foretold the Messiah's days, and 
the covenant which promised such 
blessings through him, belong to you. 
How affecting an argument ought 
this to have been to the Jews, leading 
them to acknowledge and obey Jesus, 
that it was to him their ancient proph- 
ets, and the covenant which God had 
made with their father Abraham, had 
reference ! If they refused to admit 
the claims of Jesus, they would 
thereby separate themselves from 
those forefathers and from that cove- 
nant, and thus be cut off from the 
Lord's people. And how sad, should 
all the hopes, which ancient prophecy 
had taught them to cherish, by their 
rejection of Jesus terminate in despair ! 
II The covenant tchich God made tcith 
our fathers ; the engagement into 
which God entered, and the promise 
which he made to the early ancestors 
of our nation, particularly the pa- 
triarchs, Abraham, Isaac, and Jacob. 
II Saying unto Abraham, And in thy 
seed, &c. For the original promise 
to Abraham, which is here quoted, 
see Gen. 22 : 18. Compare also Gen. 
12:3. By the seed of Abraham, we 
are to understand his posterity ; and 
eminently that one descendant ac- 
cording to the flesh, the Messiah, by 
whose religion and scheme of re- 



A. D. 33.] 



CHAPTER IV. 



67 



raised up his Son Jesus, sent him 
to bless you, in turning away every 
one of you from his iniquities. 



demption the world was to be blessed. 
See Gal. 3 : 16. According to prom- 
ise, the posterity of Abraham has 
been a distinguished blessing to the 
world, and will become such to all 
the families of the earth, by the fact 
that so many prophets and pious men 
v/ere raised up from among his de- 
scendants, and that a knowledge of 
the true religion was imparted to his 
posterity, and preserved among them ; 
particularly by the fact that the 
Messiah descended, according to the 
human nature, from Abraham. 

26. Unto you; you, who now com- 
pose the Jewish family, and " whose 
(Rom. 9 : 4, 5) are the fathers and the 
covenants,'* || First. To the Jews 
the blessings of the gospel were, in 
the first instance, proposed. Such 
was the order which God had merci- 
fully appointed. It was to the Jews 
that the Messiah came, as to his own 
people, or inheritance (John 1 : 11), 
v/ho ought to have welcomed him. 
During his public ministry, it was 
among them that he exercised his 
office, and sent forth his apostles. 
" Go not," said he to the twelve 
(Matt. 10 : 5, 6), " into the way of the 
Gentiles, and into any city of the 
Samaritans enter ye not ; but go 
rather to the lost sheep of the house 
of Israel." After his ascension, the 
gospel was first preached to the Jews, 
according to his direction. For in 
Luke 24 : 47, while directing his 
apostles to preach repentance and re- 
mission of sins in his name among all 
nations, he specially enjoined on them 
to hcgin at Jerusalem. At the time 
of Peter's address in this chapter, the 
gospel had not yet been introduced 
among the Gentiles. God showed 
his compassionate regard for the Jews, 
by distinctly and fully proposing to 
them the blessings of the Messiah's 
dispensation, before they were pre- 
sented to other nations. || Hawing 
raised up his Son Jesus. The term 
raised up is here used in the same 
sense as in the 22d verse ; where it 



CHAPTER IV. 

I The rulers of the Jews, offended with Pe- 
ter's sermon, 4 (though thousands of the 

means, having caused him to appear., 
and relates, not to the Saviour's being 
raised up from the dead, but to his 
coming into the world. By sending 
the Messiah, God fulfilled his promise 
to the patriarchs and their descendants. 

II Sent him to Mess ijou, &c. It had 
been promised that men should be 
hlessedhy the Messiah. The blessing- 
was now proposed to the people, and 
it was to consist in their being turned 
from sin, and being forgiven, and in 
their receiving those holy influences 
which would impart and nourish 
spiritual life, and fit them for heaven. 
Such was the purpose for which the 
Messiah came. The apostle does not 
intimate that such a blessing would 
be actually enjoyed by every one. 
On the contrary, the Messiah's bless- 
ings were riot to be forced on them 
against their will ; they would be be- 
stowed on those who earnestly desired 
them, and who received in an obe- 
dient manner the exhortation which 
had previously been given (v. 19), 
" Repent ye, and be converted." 
II Every one of you. Religion must be 
felt as a personal concern. Each one, 
the apostle would suggest, was a sin- 
ner ; and no one could be truly 
blessed by the Messiah but by being 
personally turned to righteousness. 
— Let us apply the apostle's thoughts 
to ourselves ; for we personally need 
the blessings of redemption through 
Christ. To us has the gospel been 
published from our earliest years. 
We have heard its warning voice, 
bidding us turn from all our iniquities. 
We have heard its inviting voice, di- 
recting us to trust in the Saviour and 
become his obedient followers. We 
have heard its promises of eternal life 
to all who obey. O, how sad, if we 
at length be not found among the 
saved people of God ! 

CHAPTER IV. 
This chapter continues the narra- 
tive that was commenced in the third, 
and relates some of the consequences 



68 



ACTS. 



[a. d. 33. 



people were converted that heard the word,) 
imprison him and John. 5 After, upon ex- 
amination Peter boldly avouching the lame 
man to be healed by the name of Jesus, and 
that by the same Jesus only we must be 
eternally saved, 13 they command him and 
John to preach no more in that name, add- 
ing also threatening, 23 whereupon the 
church fleeth to prayer. 31 And God, by 
moving the place where they were assem- 
bled, testified that he heard their praj^er ; 
confirming the church With the gift of tlie 
Holy Ghost, and with mutual love and 
charity. 

which resulted from the cure of the 
laine man. 

1. A7id as they spake, &c. ; while 
the apostles, Peter and John, were 
engaged in speaking to the people. 
j| The captain of the temple. So ex- 
tensive was the temple, and so nu- 
merous and costly were the articles 
that were laid up there, that a guard 
was necessary for its protection. 
There was, consequently, a guard 
maintained in and around the temple, 
consisting of priests and Levites ; the 
priests keeping watch in three places ; 
the Levites, in twenty-one. The 
captain of the temple was the one who 
had command of this guard, and a 
part of whose duties it was to prevent 
tumults in the temple. It appears 
from Luke 22 : 4, that there were sev- 
eral captains of the temple. Probably 
this name was given to those who were 
placed over the separate companies 
of the guard ; while over the whole 
was one, as a kind of chief captain, 
here spoken of. || The Saclducees. 
This name was given to one of the 
sects among the Jews. They differed 
from the Pharisees and the great body 
of the Jews, as we learn from Matt. 
22 : 23, and Acts 23 : 8, by denpng 
the existence of angels and disem- 
bodied spirits, and the resurrection of 
the dead. The priests, doubtless, ori- 
ginated the opposition against the 
apostles, which is related in this chap- 
ter. They were incensed that such 
men as Peter and John should come 
forward into the most public place as 
religious teachers, and should be at- 
tracting to themselves and the cause 
of Jesus so much attention and re- 



AND as they spake unto the 
people, the priests, and the 
captam of the temple, and the 
Sadducees came upon them, 

2 Being giieved that they taught 
the peojDle, and preached through 
Jesus the resuiTectiou from the 
dead. 

3 And they laid hands on 
them, and put them, in hold imto 
the next day : for it was now even- 
tide. 

spect from the people. The captain 
of the temple was influenced, or pro- 
fessed to be influenced, probably, by 
the fear that a tumult would arise 
in the temple. The Sadducees were 
aroused to opposition, because their 
favorite doctrine about the non-exist- 
ence of departed human spirits would 
be effectually destroyed by the apos- 
tles' proving and maintaining the res- 
urrection of Jesus. II Came upon 
them ; came up to them violently to 
prevent their ftirther addressing the 
people, and to apprehend them for 
examination before tlie Jewish au- 
thorities. 

2. Being grieved ; being filled with 
indignation. Their indignation was 
excited by the bold position which 
the apostles had taken, and the plain- 
ness and earnestness with which they 
vindicated the Saviour's cause. The 
stand which the apostles had taken, 
was in direct opposition to the views 
and wishes of the public authorities. 
II That they taught the people. The 
apostles would be regarded as arro 
gating to themselves the right to 
teach the people 3 they would, then, 
incur the frowns of the rulers. |1 TJie 
resurrection from the dead. As the 
apostles so clearly and earnestly tes- 
tified the resurrection of Jesus, the 
Sadducees would readily combine 
against them. By the case of Jesus, 
the doctrine of the resurrection was 
established, in opposition to their 
dogma. 

3. Pvt them in hold; put them in 
prison for safe keeping. || Even-tide ; 
evening. The syllable tide was for- 
merly added to certain words, and 



A. D. 33.] 



CHAPTER IV. 



69 



4 Ilowbeit, many of them which 
heard the word, beheved ; and the 
number of the men was about five 
ttiousand. 

5 And it came to pass on the 

means time or season. It was at three 
o'clock in the afternoon (see 3 : 1), 
that Peter and John went up to the 
temple. As courts were held and 
causes tried, among the Jews, in the 
morning, it was of course too late in 
the day for the Jewish sanhedrim to 
be assembled to examine the apostles. 

4. Many of them which heard the 
loord believed; many of those who 
had heard Peter's address (3 : 12 — 26), 
became believers in Jesus. || The 
nuviher of the men was about five 
thousand. It is generally agreed 
that this number is not stated as 
additional to the three thousand 
mentioned in 2:41. The meaning- 
is, that the number of believers had 
now become about five thousand. 
How early it became evident that 
the kingdom of Christ was to be an 
increasing kingdom ! His doctrine 
was like leaven. He went forth 
conquering and to conquer. See 
Rev. 6:2. 

5. Their rulers ; the chief men of 
the Jewish people. This term may 
also mean the members of the sanhe- 
drim in general ; while the following 
words, elders and scribes, express 
particular classes represented in that 
body. The Jews were, at that time, 
under the dominion of the Romans ; 
but the Roman authorities still al- 
lowed them to enjoy their religious 
customs and privileges, and to con- 
tinue their internal regulations. 
The members of the sanhedrim, or 
great council (v. 15), which still 
continued its operations, were now 
summoned together for the trial of 
the two apostles. The sanhedrim 
was a tribunal composed of seventy- 
two members. The Jewish high 
priest acted as president; on his 
right hand sat the vice-president, 
and on his left the second vice-presi- 
dent. The court was composed of 
chief priests (that is, persons who 
had previously been high priests, or 



morrow, that their rulers, and eld- 
ers, and scribes, 

6 And Annas the high priest, 
and Caiaphas, and John, and Alex- 
ander, and as many as were of the 

who had been heads of the twenty- 
four classes of priests), of elders, and 
of scribes, who had been chosen to 
a seat. Appeals and other matters 
of special importance v/ere brought 
for examination and trial before this 
body. II Elders. These were men 
of age and experience, whose weight 
of character had procured for them 
admission into the sanhedrim. 
II Scribes. The scribes were a class 
of men devoted to the study and 
explaining of the Jewish law, as 
found in the books of Moses, and in 
the traditions which had been handed 
down from ancient times. From the 
nature of their pursuits, a good pro- 
portion of the members of the san- 
hedrim would be taken from their 
class. 

6. Annas the high priest, and Caia- 
phas. Caiaphas was, in reality, th6 
high priest at this time, as also before 
the crucifixion of Jesus (see John 
11 : 49), and continued in the office 
some time longer. Annas was his 
father-in-law, and had also been 
high priest. By virtue of his former- 
ly holding the office, and of his re- 
lationship to Caiaphas, he still re- 
tained great influence. It is also 
thought probable, by some, that he 
was, at the period here referred to, 
an assistant, or deputy, to Caiaphas, 
or second high priest. The official 
name was, therefore, still applied to 
him ; and on account of his greater 
age, of his relation to Caiaphas, and 
the respect which Caiaphas paid to 
him, it became usual to name him 
first. Thus it is said in the Gospel 
of Luke (3 : 2), Annas and Caiaphas 
were the high priests, when tlie word 
of God came to John the Baptist; 
and in John 18:13, we read that 
Jesus, after having been seized, was 
carried to Annas first, though Caia- 
phas was the real high priest. || And 
John and Alexander. No particular 
account has reached us of these men. 



70 



ACTS. 



[a. d. 33. 



kindred of the high priest, were 
gathered together at Jerusalem. 

7 And when they had set them 
in the midst, they asked. By what 
power, or by what name have ye 
done this ? 

8 Then Peter, filled with the 
Holy Ghost, said unto them. Ye 

They had, probably, held some offi- 
cial stations, and were still men of 
note, and members of the sanhedrim. 
II As many as were of the kindred of 
the high priest ; persons belonging 
to the sanhedrim, who sustained a 
family relation to Annas and Caia- 
phas. The apostles were thus sum- 
moned before men who, not only by 
their official capacity, might be un- 
friendly to them, but also, by their 
family feelings towards the high 
priest, would be ready to sanction 
summary and violent proceedings. 
With such a man as Caiaphas for the 
president of the council, — the man 
who so strenuously insisted on tak- 
ing the life of Jesus (John 11 : 50), 
arid who was so active in instigating 
the people to demand his death, and 
with a body of counsellors naturally 
subservient to his wishes, — what had 
the apostles to hope for, so far as 
man's judgment was concerned 

7. By what power ^ or by what 7iame, 
have ye done this? The question 
related to the cure of the lame man, 
mentioned in the preceding chapter. 
The Jewish authorities did not pre- 
tend to deny the fact which had 
taken place, or to deny its being a 
very wonderful fact. But they de- 
manded. How, by what power, was 
it done.'' or. By whose aid w^as it 
done The belief was common 
among the Jews, that wonderful 
works, and even miracles, could be 
performed by magic art, or by some 
peculiar skill in medicine, and by 
invoking the names of angels, or of 
distinguished men, such as Solomon 
and the patriarchs. An instance of 
men who acted on this superstitious 
notion we find, probably, in the ex- 
orcists spoken of in Acts 19 : 13. It 
was supposed that supernatural aid 
was thus procured. Hence the in- 



rulers of the people, and elders of 
Israel, 

9 If we this day be examined 
of the good deed done to the im- 
potent man, by what means he is 
made whole ; 

10 Be it known unto you all, 
and to all the people of Israel, that 

quiry. By what power was this cure 
effi^cted.'' Was it by some peculiar 
medical, or magical, skill ? Or, by 
what name was it done ? On whose 
aid, accompanying the invocation of 
his name, did you rely for performing 
the cure ? By whom, in short, was 
it performed ? The Jewish court 
probably wished to entangle the 
apostles, or to intimidate them. But 
their questions were of such a nature 
as gave the apostles a most favorable 
opportunity for advocating the cause 
of their Master. They readily em- 
braced the occasion for bearing testi- 
mony to his authority and power. 

8. Peter, filled with the Holy Ghost. 
As on the day of Pentecost (2 : 4)» 
so now, Peter was abundantly fa- 
vored with the influence of the Holy 
Spirit. The Saviour had promised 
(see Luke 24 : 49) that the apostles 
should be endued with power from 
on high (see also Acts 1:8); and ac- 
cordingly God granted special aid to 
Peter on this occasion. The circum- 
stances might naturally excite fear; 
but the Holy Spirit elevated the 
apostle above the fear of man, and 
enabled him to bear faithful testi- 
mony before the rulers, as well as 
before tlie common people. 

9. Of the good deed. The apostle 
thus disclaims all charge of guilt. 
He and his associate were arraigned 
not for a crime, but for a deed of be- 
nevolence to a poor lame man. || The 
impotent man ; the man who, before 
his cure, had not power to walk, 
II By ichat means ; more literally, hy 
ichom. Reference was thus made to 
the inquiry, By what name an in- 
quiry very similar to the question, 
By whom ? or. By whose aid ? 

10. By the name of Jesus Christ of 
Kazareth, &c. Keeping in view the 
inquiry, By what name have ye done 



D. 3a] 



CHAPTER IV. 



71 



by the name of Jesus Christ of 
Nazareth, whom ye crucified, 
whom God raised from the dead, 
even by him doth this man stand 
here before you whole. 

this ? the apostle declared explicitly 
that the cure was wrought by the 
name of Jesus Christ, that is, by 
Jesus Christ. The apostles were 
only instruments in his hands ; the 
power of healing was his. To make 
the reply still more definite, and 
most clearly to point out the Lord 
Jesus, Peter added the epithet of 
Kazareth^ and the circumstance that 
the Jewish rulers had crucified him, 
and that God had raised him up 
from the dead in attestation of his 
being the Messiah. At the mention 
of Nazareth, the question Avould very 
naturally occur to such men as now 
composed the sanhedrim, " Can any 
good thing come out of Nazareth.'' " 
John 1 : 46. But, however dis- 
creditable in the view of some it 
might be to have been brought up in 
Nazareth, and to have been crucified, 
yet it was peculiarly necessary to 
keep in view the humbling circum- 
stances of Jesus, as to his abode and 
his death, as well as the glory of his 
real character, and of his resurrection 
and ascension to the right hand of 
God, that those who were called on 
to believe might make no mistake, 
and might be fully tested. It re- 
quired deep humility, especially in 
the great men of the nation, to ac- 
knowledge as the Messiah a Naza- 
rene who had been crucified. But if 
they had not sufficient humility to 
accept, as their Messiah and Re- 
deemer, Jesus of Nazareth, and to 
abase themselves as having been un- 
speakably guilty for rejecting and 
crucifying him, they could have no 
part, nor lot, in the divine kingdom. 

It is an unalterable condition to the 
enjoyment of the Messiah's bless- 
ings, that we be converted from pride 
and vainglory, and become as little 
children. Matt. 18 : 3. How evi- 
dently does God show us, in the hu- 
miliation of Jesus, as viewed in man's 
ordinary way of judging, that he 



11 This is the stone which was 
set at nought of you builders, 
which is become the head of the 
corner. 

12 Neither is there salvation in 

chooses the base things of the world, 
and things which are despised, yea, 
and things which are not, to bring to 
nought things which are, that no 
flesh should glory in his presence ! 
1 Cor. 1 : 28, 29. 

11. This is the stone, &c. The 
apostle here quotes the substance of 
a passage of Scripture, found in Ps. 
118:22— "The stone which the 
builders refused is become the head 
stone of the corner." This passage 
our Lord had applied to himself, in 
an address to the chief priests and 
elders of the Jews. See Matt. 21 : 42. 
The apostle Peter on this occasion 
also applies it to Jesus, and thus rep- 
resents him as a stone which had 
been thought worthless, and had been 
thrown aside, but which had, at 
length, been placed in the conspic- 
uous and honorable position of the 
chief corner-stone in a splendid edi- 
fice. II If'liich teas set at nought of 
you builders. The members of the 
sanhedrim, being the chief men of 
the Jewish nation, intrusted with the 
management of its most important 
affairs, and by whom it was to be ex- 
pected, from their office and position 
in society, that the spiritual interests 
of the people would be promoted, are 
here compared to the builders of an 
edifice. As those who have the 
charge of erecting an edifice, ought 
to have discernment to discover the 
qualities of the materials which are 
designed to be employed, and espe- 
cially to put the most suitable stone 
in the most conspicuous and honor- 
able position, so ought the heads of 
the Jewish nation to have perceived 
and acknowledged the just claims of 
Jesus to be received as their Mes- 
siah. They had, however, regarded 
him as unworthy of their acceptance, 
and had accordingly rejected him ; 
treating him as builders would treat 
a stone which they considered unfit 
to occupy a place in the building they 



72 



ACTS. 



[a. d. 3a 



any other : for there is none other 
name under heaven given among 
men, whereby we must be saved. 

were erecting. || IVJiich is become the 
head of the corner. The stone, thus 
considered as worthless, and thrown 
aside as unfit for use, was, however, 
at length rescued from reproach, and 
became the chief corner-stone, the 
top-stone of the corner, occupying a 
place not only most important as sus- 
taining the building, but also most 
conspicuous. So Jesus, though he 
had been utterly rejected by the 
chief men of the nation, and treated 
as a worthless and vile pretender, was 
yet proved to be the Lord's anointed, 
the Messiah; he was the corner- 
stone of God's spiritual temple. The 
apostle Peter, in his first Epistle 
(2 : 6), applies also a similar passage 
to the Lord Jesus — " Behold, I lay in 
Zion a chief corner-stone, elect, pre- 
cious." Is. 28 : 16. 

12. The apostle had distinctly re- 
plied to the inquiry proposed by the 
sanhedrim, and affirmed that the 
cure of the lame man proceeded from 
Jesus of Nazareth, whom God had 
raised up from the dead. He had 
also shown, in most expressive lan- 
guage, that this Jesus, however re- 
jected by them, was honored of God, 
and was the true Messiah. He now 
advances a step farther, and affirms 
that in no other person than this same 
Jesus does the power reside of be- 
stowing on men salvation, or that de- 
liverance from the sins and troubles 
of the present state, and that spiritual 
and eternal bliss, which is to be en- 
joyed in the Messiah's kingdom. — 
Neither is there salvation in any other. 
The word' salvation refers here to the 
enjoyment of that state of exalted 
bliss, which the Messiah, in his ca- 
pacity of Redeemer, or Saviour, was 
to bestow. He was to save his peo- 
ple from their sins (Matt. 1 : 21), and 
was to give repentance to Israel, and 
forgiveness of sins. Acts 5 : 31. In 
this sense, the term Saviour was often 
used in reference to him. See Luke 
2 : 11. John 4 : 42. Acts 13 : 23. 
It was only through Jesus, that this 



13 Now, when they saw the 
boldness of Peter and John, and 
perceived that they were unlearn- 



salvation could be obtained; for he 
was the true Messiah. Hence, on 
the occasion of healing the lame man, 
and on the day of Pentecost, the 
apostle had urged the necessity of 
repentance, and of receiving Jesus, in 
order that the forgiveness of sins, 
and all the blessings of the Messiah's 
reign, might be obtained. See 3 : 19. 
2 : 38. II For there is none other name 
under heaven, &-c. The apostle dwelt 
on the thought expressed in the pre- 
ceding clause, and still more emphat- 
ically insisted on it. There is, he 
affirmed, no other person, and no 
other is to be expected, by whom we 
can be saved. Jesus of Nazareth was 
so clearly proved by the acts of his 
life, by his resurrection from the dead, 
and the bestowment of the Spirit's 
influences, . to be the long-promised 
deliverer, that it was to him only 
men were to look for salvation. No 
other Saviour could be hereafter ex- 
pected. — The truth, which the apostle 
asserted before the Jewish sanhe- 
drim, is applicable to us, and will hold 
good to the end of time. It is by a 
heartfelt trust in Jesus as a Re- 
deemer, and a cordial obedience to 
him as our Lord, that the blessings 
of eternal life will become ours. De- 
pendence on any other method of 
salvation will deceive us. Hope 
placed on our own merits, or on any 
thing but the Saviour's plan of mercy, 
will prove delusive. 

] 3. Jflien they sato the boldness of 
Peter and John. So far from being 
intimidated or awed into silence, by 
being brought before the chief court 
of the nation, Peter and John were 
able to maintain a complete self-pos- 
session, and to express themselves 
with much freedom and earnestness 
of speech. Tlieir boldness was not 
the boldness of contempt or of arro- 
gance, but a calm confidence, which 
resulted from a consciousness of be- 
ing in the right, and from the assist- 
ance with which their Lord strength- 
ened them. He had directed his 



A. D. 33.] 



CHAPTER IV. 



73 



ed and ignor<ant men, they mar- 
velled ; and they took knowledge 
of them, that they had been with 
Jesus. 



apostles that, when brought before 
councils and other authorities, they 
should take no thought how, or what, 
they should speak, for it should be 
given them in that same hour what 
they should speak, and the Spirit of 
their Father would speak in them. 
See Matt. 10 : 19, 20. The apostles 
were endued with power from on 
high (Acts 1 : 8. Luke 24 : 49), 
and, in the most appalling circum- 
stances, were enabled to bear a de- 
cided and faithful testimony for their 
Master's cause. \\ They were unlearned 
and ignorant men. Peter and John 
were not learned, in the general sense 
of that term, nor had they been edu- 
cated in the schools of the rabbis, or 
doctors of the Jewish law. They 
were, therefore, regarded by the dig- 
nitaries of the nation as untaught 
men. The learning cultivated among 
the Jews consisted mostly in a knowl- 
edge of their Scriptures, and of the 
religious traditions which had been 
handed down from former ages. The 
original word, here rendered igno- 
rant^ seems to refer to the rank in 
society which the two apostles held, 
as contrasted with that to which the 
members of the sanhedrim belonged. 
They were men, in private or ordi- 
nary life, of the class which the dis- 
tinguished men of the nation would 
denominate the lower class. In the 
usual way of estimating men, they 
would be regarded as untaught and 
uncultivated. jj They marvelled. 
These apostles, belonging to the 
more private and obscure walks of 
life, might have been expected to be 
somewhat disconcerted, and to lose 
their presence of mind, when brought 
before the chief dignitaries of the na- 
tion. Hence their unappalled and 
dignified appearance excited sur- 
prise. They had had a better teach- 
er, however, and now had a better 
inward monitor, than their haughty 
opposers. They were qualifiod, by 
the instructions of Christ and the in- 
7 



14 And beholding the man 
which was healed standing with 
them, they could say nothing 
against it. 

spiration of the Holy Spirit, 'to be 
guides to all, even to priests and 
Pharisees, in respect to the Mes- 
siah's dispensation. The surprise 
which the members of the sanhe- 
drim felt, arose, also, from the man- 
ifestation of religious knowledge 
which the two apostles had made ; 
and was of a similar character to that 
which the Jews expressed in regard 
to Jesiis himself, v/hen they said 
(John 7 : 15) , " How knoweth this 
man letters, having never learned " 
— How often, alas, does it appear that 
men in eminent repute for learning 
and station, are profoundly ignorant 
as to the way of salvation ! God 
chooses "the foolish things of the 
world to confound the wise " (1 Cor. 
1 : 26 — 29) ; and while, on account 
of the pride of the human heart, he 
hides spiritual things " from the wise 
and prudent, he reveals them unto 
babes." Matt. 11:25—27. \\ They 
took knowledge of them., &c. ; they 
recollected them, as men who had 
been very intimate with Jesus, as; 
his constant adherents and personal 
attendants. Some of these rulers; 
had often seen Peter and John with; 
Jesus; for the chief men, priests,, 
and Pharisees, often had interviews, 
with him, and engaged in disputes 
with him. And now they recollected 
having often seen Peter and John 
with him. 

14. They could say nothing against 
it. The fact that the man, now pres- 
ent, had for a long time been a crip- 
ple (v. 22), and that he had been 
healed, could not be denied (v. 16) j 
for he was now standing on his feet, 
in company with the two apostles, in- 
stead of being laid at the temple-gate. 
Nor could they discover any ground' 
for charging falsehood, or fraud, on 
the apostles. The apostles had made 
an unvarnished statement as to the 
author of the cure, in answer to their 
inquiry ; and it was not possible for 
them to bring up any thing in op«- 



74 



ACTS. 



15 But when they had com- 
manded them to go aside out of 
the council, tbey conferred among 
themselves, 

16 Saying, Wliat shall we do 
to tlrese men r for tliat indeed a 
notable miracle hath been done 
by them is manifest to all tliem 
that dwell in Jerusalem, and we 
cannot deny it. 

17 But that it spread no further 



position to that statement. Gladly 
would they have done so, if they 
eonld; hecanse, knowing the two 
apostles to have been most inti- 
mately associated with Jesus, they 
saw that tlie recent fact connected 
itself with all the preceding facts in 
bearing favorable testimony to the 
cause of Jesus. The Jewish rulers 
had, however, rejected and crucified 
Jesus, and still held themselves in 
decided opposition to his claim of 
being the Messiah. But, though 
they so strenuously opposed him and 
his cause, and were vexed at the 
increase of his disciples, yet they 
were not able to say a word against 
the miraculous cure which had been 
performed in his name. 

1.5. Wh en they had commanded them 
to go aside out of the council. When 
the apostles had been sufficiently 
examined, they were directed to 
withdraw, for a while, from the room 
where the sanhedrim was assem- 
bled. This order was given so that 
the members of the council might 
have an opportunity privately to ex- 
press their views, and come to some 
decision. 

16. A notalle miracle; a known 
and incontrovertible miracle. 

17. Tfiat it sprmd nofurt.her; that 
knowledge of this miracle spread 
no further. It was already known 
throughout Jerusalem; but the mem- 
bers of the court were desirous to 
keep it from being circulated through 
the country. || Let vsstraitly thrcMcn 
them; let us threaten them with 
severe punishment, if they continue 
to maintain the cause of Jesus. 
H That they speak henceforth to no 



among the people, let os straitly 
threaten them, that they speak 
henceforth to no man in this 
name. 

18 And they called them, and 
commanded them not to speak at 
all, nor teach in the name of 
Jesus. 

19 But Peter and John answer- 
ed and said unto them, Whether 
it be right in the sight of God to 

man in this name. The words this 
name refer here to Jesus Christ, to 
whom the apostles had been bearing 
testimony, both before the people 
and before the sanhedrim. The de- 
sire of the sanhedrim was, that the 
apostles should henceforth keep si- 
lence concerning Jesus, hoping that 
thus the excitement which had been 
created would be hushed, and that 
the cause of Jesus would come to 
an end. They would gladly, doubt- 
less, in therr exasperated state of 
mind, have sent the apostles back to 
prison, and there detained them a 
long time, or have subjected them, 
as they afterwards did, to the indig- 
nity of a public scourging (5 : 40). 
But the fact of " the good deed done 
to the cripple was so recent, and was 
so extensively known, and the apos- 
tles had attained so much favor among 
the people (v. 21 j, that the sanhe- 
drim could not but fear that a public 
tumult would be the consequence of 
any such measures. They therefore 
concluded to enjoin on the apostles 
entire silence, in public and in private, 
concerning Jesus, and severely to 
threaten a disregard of this injunc- 
tion. But how useless it was to 
attempt to stay the progress of the 
Saviour's cause I How clearly is it 
the part of wisdom, as well as of 
! duty, always to yield to the truth, 
I though it be aofainst our long-cher- 
i ished views ! We cannot crush the 
' truth, nor can we long conceal it. 
I The leaven must operaie. 
j IS. In the name of Jej;ns ; concern- 
ing Jesus ; or, rather, as acting on the 
authoritv of Jesus. 
I ly. Wh.cLhcr it he rigfd in tke mgii 



A. D. 33.] 



CHAPTER IV. 



75 



hearken unto you more than unto 
God, judge ye. 

20 For we cannot but speak 
the things which we have seen 
and heard. 

21 So, when they had further 
threatened them, they let them go, 
finding nothing how they might 



of God. It was to God that these 
apostles felt themselves accountable 
in reference to the matters on which 
the rulers had so strictly forbidden 
them to speak. God was to be their 
judge, not men. The rulers were 
transcending their authority, and in- 
terfering in a manner which God 
and conscience could not approve. 
!j More than unto God. It was in 
obedience to God, that they were 
maintaining the cause of Jesus. It 
was God, who had appointed them to 
testify of Jesus (Acts 10 : 41) ; and it 
was by the Holy Spirit, that they 
were qualified and impelled to act as 
his apostles. Acts 1:8. 2:4, 33. 
Jesus, their Lord and Saviour, whom 
they knew to be the Messiah, had 
selected them to be his apostles and 
special witnesses. Acts 1 : 8. Such 
being the facts in the case, they could 
have no doubt what course to take in 
regard to the prohibition. || Judge 
ye. Their adversaries themselves 
being judges, a decision might easily 
be made as to the path of duty. The 
sanhedrim had no right to expect of 
them, in their circumstances, that they 
ehould regard the prohibition, with 
however severe penalties the rulers 
might seek to enforce it. 

Our duty to God should be our 
first consideration. Let us seek, by 
all the methods he has given us, to 
know his will. There is danger, as 
the history of some truly pious per- 
sons shows, of dignifying our private 
impressions, or even our desires, into 
a sense of duty to God. The apostles 
were, on this occasion, in no such 
danger. 

20. For we cannot hut speak the 
things., &c. The facts, which the 
apostles certainly knew as to the life, 
works, death, resurrection, and as- 



punish them, because of the peo- 
ple : for all men glorified God for 
that which was done. 

22 For the man was above forty 
years old on whom this miracle of 
healing was showed. 

23 And being let go, they went 
to their own company, and report- 



cension, of Jesus, and the instructions 
which they had heard from his lips, 
they could not — such was their im- 
portance, and their bearing on the 
glory of God and the welfare of men 
— bury in their own breasts. These 
things, the apostles may be considered 
as saying, we must make known. 
Truth demands this of us. The Mes- 
siahship of Jesus must be announced 
and vindicated. The command of 
God to us, as appointed witnesses of 
Jesus, requires us, on every proper 
occasion, to bear testimony for him. 
And a concern for the salvation of 
men (v. 12) will not allow us to be 
silent. The facts were of such a na- 
ture, and such was the commission 
with which they had been divinely 
charged, that not a moment's doubt 
could exist in their minds, whether or 
not to regard the sanhedrim's prohi- 
bition. 

21. Because of the people. Violent 
treatment of the apostles might have 
excited a tumult among the people 
against the Jewish authorities ; for 
the events which had occurred had 
taken a strong hold on the public 
mind, and attracted the people's favor 
towards the apostles. |j For all men 
glorified God for that which loas done. 
The people in general acknowledged 
the interposition of God in the heal- 
ing of the lame man, and spoke of it 
in terms of admiration and praise to 
God. 

22. For the m,an was above forty 
years old ; and had, therefore, been 
universally known as a cripple. He 
was now universally known as enjoy- 
ing the use of his limbs by a miracle 
performed in the name of Jesus. 

23. They went to their ovm com- 
pany ; to their fellow-Christians. The 
followers of Christ were in the habit 



ACTS. 



[a. d. 33. 



ed all that the chief priests and 
elders had said unto them. 

24: And \vhen they heai'd tliat, 
they lilted up their voice to God 
with one accord, and said, Lord, 
thou ar't God, which hast made 
heaven, and eai'th, and tlie sea, 
and all that in them is ; 

25 Who by the mouth of thy 
servant David hast said, Why did 



of daily assembling together (2 : 44, 
46) ; and doubtless the imprisonment 
of Peter and John proved an additional 
reason for their coming togetlier to 
ofrer prayer. It would seem, from the 
following verse, that the Christian 
company were assembled together ; 
and as the two apostles knew the 
usual place of meeting, they at once 
repaired thither, and gave intelligence 
of the treatment they had received, 
and of the prohibition which the san- 
hedrim had laid on them. 

24. They lifted up their voice to God 
icith one accord ; with united hearts 
they joined in the prayer w^hich one 
of their company offered. || Lord^ 
thou art God, which hast made heavm, 
&.C. This form of address to God, as 
the Creator of the universe, seems to 
be quoted from Ps. 146 : 6. Such an 
acknowledgment of God as the xmi- 
versal Creator, must have had a hap- 
py effect in soothing any agitation of 
spirit which the Christians might 
have felt in tlieir present trying cir- 
cumstances. He who made all men 
could easil}^ control human rage, or 
prevent the natural effects of angry 
opposition to his cause. He could 
also sustain his own servants, and 
enable them to act a worthy part 
when exposed to peril. 

25. JVho by the mouth of thy servant 
David hast said. The remaining 
words of this verse and the whole of 
the following are quoted from the lan- 
guage of David in Ps. 2: 1, 2 — lan- 
guage peculiarly applicable to tlie 
circumstances in which the Christian 
company then were. |1 Rage ; that is, 
cherish angry feelings, and act with 
violent opposition. || Imagine vain 
things ; purpose to accomplish things 



the lieathen rage, and the people 
hnagine vain tilings ? 

26 The kings of the earth stood 
up, and the rulers were gathered 

! togetlier against the Lord, and 
against his Christ. 

27 For of a truth against thy 
holy child Jesus, whom thou hast 
anointed, both Herod, and Pontius 
Pilate, with the Gentiles, and the 



which it would be utterly vain for 
them to attempt. 

26. The kings of the earth. The 
word kings is here used in the gen- 
eral sense of rulers in high authority. 
II His Christ. In the psalm from 
which the quotation is made, we read, 
J gainst the Lord and ugaiJist his 
Anointed. The rendering in the psalm 
is a preferable one. The word Christ 
is here used not as a proper name, but 

I as a title of office, and means the 
I Lord s anointed one — him whom the 
Lord had sent forth as his appointed 
Messiah. As the ceremony of anoint- 
ing was anciently used among the 
Jews in introducing kings (at least 
the first in a line of kina;s) and high 
priests into their oflice, the word 
anointed was descriptive of a person 
who had been appointed to such an 
j office, and established in it. It was, 
i therefore, eminently applicable to the 
promised and expected king of the 
Lord's people. He was peculiarly 
the Lord's anointed one. 

27. The language of David having 
been repeated, the application of it to 
the case of the Lord Jesus and of his 

I people was next remarked. IVhom 
thou hast anointed. The word .Mas- 
sif ih and the word Christ both mean 
anointed one. To speak, then, of 
Jesus as having been anointed of God, 
is the same as to call him the Messiah ; 
and the expression ichom thou hast 
anointed, is the same in meaning as 
whom thou hast appointed as the Mes- 
siah. The resemblance between the 
idea conveyed in these words of the 
prayer and the words of the psalm 
which are quoted in the preceding 
verse, will appear by slightly altering 
the word Christ in the 26th verse, in 



A. D. 33.] 



CHAPTER IV. 



77 



people of Israel, were gathered 
together, 

28 For to do whatsoever thy 
hand and thy counsel determined 
befoj-e to be done. 

accordance with the explanation just 
given of that word, and with the 
manner of translating in the second 
psalm, thus — " the rulers were gath- 
ered together against the Lord and 
against his anomted one. For of a 
truth, against thy holy Son Jesus, 
whom thou hast anointed," &c. 
II Herod. It is Herod Antipas who 
is here meant. At the time of John 
the Baptist's beginning to preach and 
to announce the Messiah, and at the 
time when Jesus entered on his pub- 
lic work, this Herod was tetrarch of 
Galilee. Luke 3:1. He also bore 
the title of king. Matt. 14:9. Mark 
6 : 14. It was he who was in Je- 
rusalem, at the time our Lord was 
undergoing his pretended trial, to 
whom also Pilate sent him (Luke 
23 : 7), and by whom he was most 
contemptuously treated. Luke 23 : 11. 
II Pontius Pilate; the Roman gov- 
ernor, or procurator, of Judea, at the 
time of our Lord's trial and crucifix- 
ion. His consent, which he at length 
gave (Matt. 27:26), was necessary 
in order that the wishes of the Jews 
for the crucifixion might be carried 
into eiTect. The authorities of the 
Jewish nation had already condemned 
Jesus, and then sought Pilate's con- 
sent to his being put to death. Thus 
kings and rulers stood up together 
against him, and jointly assented to 
his death. || fVith the Gentiles and 
the people of Israel. In the psalm 
which had been quoted, mention is 
made of the heathen and the people. 
The word heathen is equivalent to the 
word Gentiles ; the same word in the 
original psalm being translated either 
heathen or Gentiles. The Pioman sol- 
diers were Gentiles ; these and the 
Jewish people came together and 
united in the crucifixion of Jesus. 

28. For to do whatsoever thy hand 
and thy counsel determined, &c. The 
hand is often figuratively used in 
Scripture as expressive of power, and 
7* 



29 And now, Lord, behold theu- 
threatenings : and grant unto thy 
servants, that with all boldness 
they may speak thy word, 

30 By stretching forth thy 

conveys the idea of an act of power. 
The word counsel is similar in mean- 
ing to the word will or design. When 
united as in this verse, the two words 
may signify powerful will. The idea 
conveyed by this text, in connection 
with the preceding, is, that the ene- 
mies of Jesus conspired together so 
as to carry into effect what the will 
of God had before determined should 
take place. The sentiment is the 
same as is conveyed in Acts 2 : 23, 
and 3 : 18. The language here used 
is indicative of the certamty that the 
purposes of God will be effected. 
The events which had taken place 
in respect to Jesus, had been foreseen 
and foretold by the Lord. It was a 
part of the divine arrangement, that 
the Messiah, as the Redeemer of men 
and Head of the new dispensation, 
should be despised and rejected, 
should endure a violent and unjust 
death, and pour out his soul as 
an offering for sin. Is. 53 : 10. 
All the hostility which was shown 
against Jesus, and the successful 
efforts to compass his death, were 
the means by which this arrangement 
was fulfilled. The actors in this 
dreadful tragedy had no design to 
fulfil prophecy ; they only acted out 
the will of their own hearts, and were 
unspeakably guilty, as being wholly 
voluntary in their determinations 
and their conduct. God permitted 
them thus to proceed, interposing no 
insuperable obstacles. And while the 
Jews thought that, by compassing his 
death, they should effectually prevent 
him from being acknowledged as the 
Messiah, his very death was made 
the occasion of his being fully known 
as the Lord's anointed one ; his very 
death was a fulfilment of prophecy, 
and was necessary to his resurrec- 
tion from the dead, by which latter 
event additional prophecies were ful- 
filled. 

29. Behold their threatenings ; look 



78 



ACTS. 



[a. d. 33. 



hand to heal ; and that signs and 
wonders may be done by the name 
of thy holy child Jesus, 

31 And when they had prayed, 
the place was shaken where they 
were assembled together ; and 
they were all fihed with the Holy 
Ghost, and they spake the word 

at and frown upon their threats, mak- 
ing them entirely powerless. 

'60. By stretching forth thy hand 
to heal ; by exerting thy power in 
miraculously healing the sick and the 
lame ; in allusion to the healing of 
the lame man, which had been fol- 
lowed by such remarkable results. 
II Jlnd that signs and wo7iders, &c. 
Miracles, accompanying the apostles' 
teaching, as attestations from God, 
would greatly embolden them and 
their fellow-Christians in their work 
■of vindicating the claims of Jesus, 
and urging men to believe in him. 
II By the name of thy holy child Jesus ; 
by thy holy Son Jesus, or by power 
accompanying the invocation of his 
name. The name of Jesus being 
called upon in the performance of 
miracles, those wonderful displays of 
power would be traced to him, and 
would show forth his glory. 

It is well to NOTICE, here, 1. How 
readily pious men betake themselves 
to prayer for divine assistance, par- 
ticularly in trying circumstances ! 
2. How encouraging to Christians is 
the society of their brethren, and 
how strengthening is union in 
j)rayer ! 3. How utterly vain does 
ithis prayer show opposition to the 
cause of Christ to be ! 

31. The 'place 2cas shaken, &c. 
There was an external indication 
of the presence and the approval of 
God. So, on the day of Pentecost 
(2: 2), there was an outward indica- 
tion, addressed to the senses of the 
people, that the special presence of 
God was granted to the disciples. 
This outward token of the Holy 
Spirit's presence, ready to give all 
needed aid, was at once understood 
by the disciples ; and they rejoiced 
anew in the cheering and strengthen- 



of God with boldness. 

32 And the multitude of them 
that believed were of one heart, 
and of one soul : neither said any 
of them that aught of the things 
which he possessed was his own ; 
but they had all things common. 

33 And with great power gave 

ing influence which was thus im- 
parted. II ^nd they were all filled 
with the Huly Ghost. Compare v. 8, 
and 2:4. |j And they spake the word 
of God icith boldness. Strengthened 
anew by the Spirit's influences, they 
rose above the fear of the rulers' 
threats ; and with continued boldness 
they bore testimony for the Saviour. 
Not only on the occasion when they 
had offered prayer, and perceived the 
evidences of the divine presence, 
did they express themselves to one 
another freely and without fear, but 
also on following occasions, public as 
well as private. The threats of the 
rulers had no unfavorable effect on 
them ; but, disregarding the unright 
eous and presumptuous prohibition, 
they still persisted, with all freedom, 
to speak of their Lord on every 
proper occasion. 

32. The multitude of them that 
believed iccre of one heart and of one 
soul. The followers of Christ were 
united to one another by a most 
ardent love, and lived in entire con- 
cord with one another. The whole 
body of the believers seemed ani- 
mated by one spirit. They were 
many in number, but one in heart. 
II Neither said any of them., that aught 
of the things, &-C. Those of them 
who owned property, regarded it not 
as intended for their personal welfare, 
so much as for the good of the com- 
pany; and were, therefore, ready to 
use it for the relief of their brethren, 
or to convert it into money, that the 
necessities of all might be supplied. 
II They had all things common. See 
on 2 : 44. They had all tilings com- 
mon, so far as the necessities of any 
might require, while yet some of them 
still retained their right of possession. 

33. Jind icith great poicer gave the 
apostles witness of the resurrection^ 



A. D. 33.] 



CHAPTER IV. 



the apostles witness of the resur- 
rection of the Lord Jesus : and 
great gi-ace was upon them all. 

34 Neither was there any 
among them that lacked : for as 
many as were possessors of lands 

&c. The resurrection of Jesus from 
the dead was the great fact which it 
was then necessary to urge on the 
attention of the people ; for that 
fact was an essential and most strik- 
ing proof that he was the Messiah, 
and that his cause was the cause of 
God. Ancient prophecy had foretold 
that the Messiah should arise from 
the dead (2 : 25 — 31), and Jesu& had 
foretold his resurrection as a proof 
of his being the Messiah. Matt. 12 : 
40. 17 : 22, 23. The apostles had 
repeatedly seen him since his resur- 
rection. And the same testimony 
which proved his resurrection, af- 
firmed also his ascension to heaven ; 
and the outpouring of the Holy 
Spirit which had recently taken 
place, and the miracle which had 
been performed, confirmed the fact 
of his now being at the right hand 
of God. Thus important in itself, 
and thus connected with other im- 
portant facts, was the resurrection of 
Jesus. It clearly refuted the doctrine 
of the Sadducees, who disbelieved a 
resurrection of the dead; and it 
proved, against them, and the Phari- 
sees, and all the unlaelieving Jews, 
that Jesus of Nazareth was the true 
Messiah. To this fact the apostles 
testified with great ■poicer ; that is, 
with much earnestness and to great 
effect. They spoke as men who 
knew what they declared to be true, 
and who felt it to be vitally impor- 
tant to the souls of their hearers; 
and as men who were specially aided 
by the Holy Spirit. || Great grace 
was upon them all. The original 
word here translated grace is the 
same as answers to the word /aror in 
2 : 47, where the disciples are said to 
have had favor with all the ■people. 
It is thought, by some, that the sacred 
writer here expresses the same idea ; 
namely, that great favor was felt 
towards the Christians on the part 



or houses sold them, and brought 
the prices of the things that were 
sold, 

35 And laid them down at the 
apostles' feet : and distribution was 
made unto every man according 

of the people generally. This favor 
arose from the facts which are stated 
in the connected verses, in reference 
to the mutual affection of the Chris- 
tians, and the unexampled kindness 
with which they treated each other. 
But, while it is true that a feeling 
of favor existed in the community 
towards the Christians, the sacred 
writer may be very properly under- 
stood here as referring to the special 
favor of God resting on the followers 
of Christ, and his influence as lead- 
ing them to their mutual afifection, 
and their readiness to subserve one 
another's welfare. God eminently 
aided them by his influence on their 
hearts ; so that to impartial beholders 
they were able to recommend the 
gospel, and to let all men know, in 
accordance with the words of their 
Master (John 13 : 35), that they were 
his disciples, by their having love to 
one another. This is the true spirit 
of the gospel. Wherever and when- 
ever it is exhibited, it shows the real- 
ity and the excellence of religion. 

34. Neither teas there any among 
them that lacked. No one among 
them was allowed by his brethren to 
be in want. A more literal reading 
of the clause would be. For no one 
among them was in loant. The re- 
mark appears to have been made, as 
giving a reason for the favor with 
which the people regarded them ; or, 
rather, as a proof that abundant grace 
from God had been bestowed on 
them. II For as many as xoere pos- 
sessors, &c. Those who owned 
property parted with their posses- 
sions, to obtain ready money for giv- 
ing immediate relief to the destitute. 
The money, too, which they thus re- 
ceived, they put at the disposal of the 
apostles for distribution, as appears 
by the next verse. 

35. And distribution was made unto 
every man according as he had need. 



80 



ACTS. 



[a. d. 3a 



as he had need. 

36 And Joses, who by the 
apostles was surnamed Barnabas, 
(which is, being interpreted. The 
son of consolation,) a Levite, and 
of the country of Cyprus, 

37 Having land, sold it, and 
brought the money, and laid it at 
the apostles' feet. 



The apostles distributed the money 
which was intrusted to them for this 
purpose, to such as stood in need. 
From this clause it appears, that the 
money was for supplying the wants of 
the poor, and not for providing a com- 
mon stock, from which every member 
of the Christian community should be 
sustained. A fund was raised for the 
wants of the poor; those who had 
need, applied to the apostles for aid 
from this fund. Those who did not 
need such aid, lived, as before, on their 
own resources. It does not appear, 
that generally those who had property 
parted with the whole of it, but with 
so much as circumstances rendered 
proper and necessary. Compare the 
note on 2 : 44, 45. There would be 
the greater readiness on the part of 
many Christians thus to dispose of 
lands and houses, because from the 
continued hostility of the Jewish 
rulers to the cause of Christ, they 
had reason to apprehend persecution 
which might render their property 
valueless to them, or unavailable by 
them ; and from the predictions of 
the Saviour, they had reason to ex- 
pect the overthrow of Jerusalem in 
the civil contests which were ere 
long to begin. 

36. Barnabas, which is, being inter- 
preted, the son of consolation. Barna- 
bas is a word derived from two He- 
brew words, which mean son of teach- 
ing or preaching. The two Greek 
words, here translated son of conso- 
lation, may also mean son of preach- 
ing or exhortation. From Acts 13 : 1 , 
it is evident that Barnabas was a 
preacher ; and in all probability, he 
early showed abilities of mind and 
graces of heart which made him emi- 
nently useful in exhortation and 



CHAPTER V. 

1 After that Ananias and Sapphira his wife 
for their hypocrisy at Peter's rebuke had 
fallen down dead, 12 and that the rest of 
the apostles had wrought many miracles, 
14 to the increase of the faith : 17 the apos- 
tles are again imprisoned, 19 but delivered 
by an angel bidding them to preach openly 
to all : 21 when, after their teaching ac- 



preaching. From the fact, recorded 
in the next verse, of his selling his 
land and giving up the avails to the 
apostles for the benefit of the poor, he 
appears to have been an eminently 
charitable man, and to have delighted 
in ministering to the happiness of 
others. Son of consolation was, doubt- 
less, an epithet appropriate to his 
character ; yet his surname was 
probably occasioned by his eminent 
qualifications for public teaching. 
II A Levite. The Levites were de- 
scendants of Levi, one of the patri- 
arch Jacob's sons, and consequently 
the head of a tribe among the He- 
brews. This tribe was set apart by 
divine direction, for the services of 
religion. The descendants of Aaron, 
in particular, who belonged to this 
tribe, were to be priests ; and the 
other Levites were to perform the 
various other duties which the service 
of the tabernacle and the temple 
required. From among them were 
selected the m-usicians and singers. 
See Num. ch. 4. As the Levites 
were thus set apart for the service of 
religion, they did not share in the 
division of the country among the 
tribes in the same way as the other 
tribes did (Deut. 10 : 8, 9), but received 
forty-eight cities in diflferent parts of 
the land. Num. 35 : 2—8. They Vvere 
not, however, forbidden in their in- 
dividual capacity to hold property, as 
appears from the case of Jeremiah, 
who belonged to this tribe. In Jer. 
32: 6, &c., we read of his making a 
purchase of land according to divine 
direction. || Of the country of Cy- 
prus. Barnabas was a native of 
Cyprus, an important island in the 
Mediterranean sea, west of the north' 
ern part of Palestine. 



A. D. 33.] 



CHAPTER V. 



81 



cordingly in the temple, 29 and before the 
council, 33 they are in danger to be killed, 
through the advice of Gamaliel, a great 
counsellor among the Jews, they be kept 
alive, 40 and are but beaten : for which 
they glorify God, and cease no day from 
preacliing. 

BUT a certain man named Ana- 
nias, with Sapphira his wife, 
sold a possession, 



CHAPTER V. 

The generosity of the primitive 
Christians in parting with their pos- 
sessions to supply the wants of the 
destitute, became a temptation to 
some of their number. They sought 
the praise of being charitable ; and 
their love of vainglory led them to 
gross deception. The last chapter 
ended with mentioning an instance 
of genuine Christian benevolence. 
The present chapter opens with an 
instance, in which the praise of men 
appears to have been mainly sought. 
The rebuke of God fell heavily on 
the guilty couple who attempted by 
a show of liberality to deceive the 
apostles. 

1. Sdd a possession. It was land 
which Ananias sold, as appears from 
V. 3. 

2. And kept back part of the price. 
Pretending to deliver up the whole 
amount which was received for the 
land, he deceitfully retained a portion of 
it for his private use. || His wife also 
being privy to it. His wife was pri- 
vately made acquainted with his pur- 
pose, and agreed to join in the de- 
ception which he was designing to 
practise. 

3. But Peter said. The apostle 
appears to have been divinely assisted 
to detect the dishonesty and hypoc- 
risy of Ananias. The purpose to de- 
ceive was, doubtless, kept a secret in 
the breast of Ananias and of Sapphira ; 
but God could not be deceived, and 
he could make his servant acquainted 
with the iniquitous design. || IVhi/ 
hath Satan filled thy heart f It is 
customary, in the Bible, to ascribe 
evil purposes and desires, particularly 
those which involve uncommon guilt, 



2 And kept back part of the 
price, his wife also being privy to 
it, and brought a certain part, and 
laid it at the apostles' feet. 

3 But Peter said, Ananias, why- 
hath Satan tilled thy heart to lie 
to the Holy Ghost, and to keep 
back part of the price of the 
land ? 



to the influence of Satan. Thus, in 
Luke 22 : 3, and John 13 : 27, Satan 
is said to have entered into Judas Is- 
cariot, when Judas became fully bent 
on betraying Jesus to the Jewish 
rulers. When Satan is said to enter 
into a man., or to fill his heart, the 
idea conveyed is, that Satan gets pos- 
session, as it were, of the man's heart, 
so as to make him his agent in ac- 
complishing an evil design. In other 
words, Satan incites him to a course 
of wickedness. Yet such language 
is employed without intending to ex- 
cuse men, in the least degree, for any 
wrong inclination or conduct ; be- 
cause the voluntary consent of men 
to the evil suggestions, or tempta- 
tions, of Satan, is always implied in 
such language ; and we know from 
Scripture, that if we resist the devil, 
he will flee from us. James 4 : 7. 
Hence the meaning of the inquiry 
" Why hath Satan filled thine heart.? " 
is, Why hast thou allowed thyself to 
be drawn away by the incitements 
of Satan The apostle, therefore, 
says in the next verse, " Why hast 
thou conceived this thing in thy 
heart ? " — It is no more an excuse for 
our sins, that Satan tempted us to 
commit them, than it is an excuse that 
our fellow-men suggest evil thoughts 
to our minds, or that the evil thoughts 
which we indulge arise from the 
various objects around us, and from 
events which are occurring ; because, 
in all these cases, there is a voluntary 
yielding to temptation. So the apos- 
tle clearly thought ; for he proceeded 
to charge Ananias with inexpressible 
guilt. II To lie to the Holy Ghost. 
The apostles, in a particular manner, 
were most copiously favored with the 
influences of the Holy Spirit. To 



82 



ACTS. 



[a. d. 33. 



4 While it remained, was it 
not ibiue own ? and alter it was 
sold, was it not in thine own pow- 
er ? Whj' hast thou conceived 
this thing in thy heart ? Thou 
hast not lied unto men, but unto 
God. 

tell a lie to men who were thus filled, 
with the Hoh' Sphit, or to attempt 
to deceive them, was in reality Ij'ing 
to the Holy Spirit, attempting to 
deceive that Being who knows all 
things. 

4. Wdleitremairied; that is, unsold. 
11 fVas it not thine own? was it not 
thy own property, held in thy own 
possession, and entirely subject to 
thy disposal ? AVast thou not at lib- 
erty to do with it just as thou might- 
est please, to sell it or not? to sell a 
part of it, or the whole ? There was 
no compulsion in the case. Each 
person was left to the promptings of 
his own heart, in regard to selling 
his property for the relief of the 
destitute. |] After it was sold, was it 
TWt in thine own power ? after the 
land was sold, was not the money, 
received for it, wholly at thy own 
disposal, whether to give it in whole 
or in part, or not at all.'' These 
inquiries of the apostle show that 
no rule was established by authority, 
among tlie first Christians, in regard 
to the disposing of their property. 
The whole matter was left to each 
individual's heart and conscience. 
See on 2 : 44, 45. |1 TJiou hast 7wt 
lied unto men, hut unto God. In the 
preceding verse, the charge of lymg 
to the Holy Spirit is made by the 
apostle against Ananias, masmuch 
as Peter and the other apostles 
received their extraordinary endow- 
ments from the Holy Spirit, and the 
Holy Spirit acted through them. The 
same idea is conveyed by tlie expres- 
sion, " Thou hast lied unto God." On 
various occasions, the terms God and 
the Holy Spirit were used by the 
apostles as interchangeable. AH the 
extraordinary gifts bestowed on the 
apostles and the first Christians, are 
specially ascribed in the New Testa- 
ment to the Holy Spirit. Thus, in 



5 And Ananias hearing these 
words, tell down, and gave up the 
ghost. And great teai* came on all 
them that heard these things. 

6 And the young men arose, 
v^ound him up, and earned him 
out, and buried him. 

Acts 1 : 5, the promise was made to 
the apostles that they should be 
baptized with the Holy Ghost ; and 
we read repeatedly concerning them 
and other Christians, that they were 
fiUed with the Holy Ghost. In 1 
Cor. 12 : 4 — 11, the peculiar gifts 
bestowed on tlie followers of Ciirist 
cire trcLced to the operation of the 
Holy Spirit. The two expressions, 
Thou hast lied unto the Holy Spirit, 
and Thou hast lied unto God, might 
commonly, then, be employed as 
having the same meaning. In the 
difierent operations, however, which 
are involved in the plan of man's 
redemption, a special office appears 
to be ascribed to the Holy Spirit, just 
as a special office is ascribed to the 
Son of God. Thus, in John 3 : 5, 
the renewal of the heart, which is 
necessary to our salvation, is traced 
to the Spirit ; and to the same divine 
agent is referred, in John 16 : 8, the 
work of effectually convincing men 
of their sins ; and in 1 Cor. 2 : 10, 
I the enlarged instructions which are 
imparted to believers, God is said to 
reveal to them by his Spirit. 

5. Gave up the ghost ; expired. He 
died by tlie special visitation of God, 
as a punishraent for his hypocrisy, 
and his attempt to deceive men in 
whom the Holy Spirit eminently 
dwelt, making them the instruments 
of his wonderful works. || And 
great fear came on all them that heard 
these things. This remark was prob- 
ably made, not so much with refer- 
ence to the time between the death 
of Ananias and that of his wife, as 
to the time subsequent to both the 
events, when knowledge of them 
had been spread abroad. The same 
thought is repeated in v. 11. Some, 
however, may have heard of the fate 
of Ananias, before the death of his 
wife. They would naturally be 



A. D. SS.] 



CHAPTER V. 



83 



7 And it was about the space 
of three hours after, when his 
wife, not knowing what was done, 
came in. 

8 And Peter answered unto her, 
Tell me whether ye sold the land 

filled with horror at the intelli- 
gence. 

6. The young men arose, wound 
him up, &c. The circumstances of 
the case required as speedy a burial 
as could be performed. Neither the 
place, nor the circumstances, would 
admit of much formal preparation for 
a funeral. It was customary, too, 
among the Jews, to bury on the same 
day that death occurred. Coffins 
were not in use ; and it would be 
necessary, in a case so evidently 
resulting from the judgment of God, 
only to wrap up the corpse, perhaps 
in the very mantle of the deceased, 
and convey it to the place of inter- 
ment. That this was all done with- 
out delay, and without sending 
information to his wife, may be 
traced to Peter's direction, acting 
under a divine influence. The labor 
was performed by the young men. 
Their age and greater ability to per- 
form such a service, made them the 
proper persons ; and doubtless on 
them, rather than on the more ad- 
vanced, devolved many things per- 
taining to the Christian assemblies 
which required labor, or which a 
due respect for advancing age would 
indicate as more appropriate to the 
younger members. 

7. j9ncl it was about the space of 
three hours after; probably at the 
next hour for social worship. || His 
wife, not knowing what loas done. It 
may seem strange, that, during the 
three hours which had elapsed, tid- 
ings of her husband's death should 
not have reached her, especially as 
the event occurred in a city. But 
the horror with which those were 
struck who witnessed the scene and 
who hoard of it, and their suspicions, 
at least, that she was involved in the 
same guilt as her husband, and their 
consequent desire not to see her, — 
to say nothing of the want of time 



for so much ? And she said, Yea, 
for so much. 

9 Then Peter said unto her, 
How is it that ye have agreed to- 
gether to tempt the Spirit of the 
Lord ? Behold, the feet of them 

before and after his burial (v. 9), or 
of a variety of personal and domestic 
affairs that would require to be 
attended to before the next hour of 
worship, — may account for the fact 
that no one conveyed intelligence to 
her. Besides, there may have been 
an injunction of silence from the 
apostle Peter in respect to Sapphira, 
so that she might be fully tested as 
to her integrity. Various circum- 
stances may be conceived of, that 
would account for her not having 
received information. But it is not 
the manner of Luke to enter into a 
minute detail of subordinate circum- 
stances. He faithfully relates the 
principal and important facts — those 
which it was proper to keep on 
record. 

8. Peter ansioered; or, said. See 
on 3 : 12. II Whether ye sold the land 
for so much ? The apostle doubtless 
mentioned the amount which Ana- 
nias had brought, and which he had 
pretended was the whole that had 
been received for the land. In reply 
to the apostle's inquiry, whether that 
was the whole, she affirmed it to be 
so, and thus made herself visibly a 
partaker of her husband's sin. 

9. To tempt the Spirit of the Lord. 
To tempt often signifies to try, to put 
to the proof. The apostle spoke of 
the intended imposition of Ananias 
and his wife, as a sort of trial, or test, 
on their part, fitted to determine 
whether the Spirit of the Lord would 
really know and expose their decep • 
tion, or whether they would not be 
successful in deluding the apostles, 
and in scouring the undeserved credit 
of eminent benevolence. Not that 
they distinctly proposed it as their 
design, to put the Spirit of the Lord, 
or the apostles, to this proof, in order 
simply to ascertain, for their own sat- 
isfaction, or for the benefit of others, 
whether their hypocrisy could, or 



ACTS. 



[a. d. a3. 



which have huried thy husband 
are at the door, and shall cai'ry 
thee out. 

10 Then fell she down straight- 
way at his feet, and yielded up the 
ghost. And the young men came 

would, be detected. But such was 
the nature of their conduct, that it 
involved a doubt whether their sin 
would be known ; or a disbelief as to 
the knowledge and holiness of God, 
and the supernatural ability with 
which the apostles were endowed. 
Their conduct, in attempting to de- 
ceive the men who were specially 
aided by the Holy Spirit, in addition 
to the vainglory in which it origi- 
nated, was in its nature reproachful 
to the Holy Spirit himself, and of 
course extremely offensive to him. 
So ignorant and presumptuous were 
they. So deep was their unpiety. 
So utterly regardless were they of 
the honor which cometh from God, 
in their desire to gain preeminence 
among their fellow-mortals. || Sh-all 
carry thee out ; to bury thee. She 
readily understood the language as 
announcing her immediate death. 
From tlie next verse, we learn that 
she accordingly died on the spot. 

11. And great fear came upon all, 
&.C. The fate of Ananias and Sap- 
phira made it so evident that the 
apostles were specially aided by the 
Holy Spirit, and that their denuncia- 
tions of divine wrath on the guilty, 
would not be in vain, that they were 
regarded with increased reverence by 
all who heard of these events. A 
' salutary dread of the divine Being 
who had thus detected and punished 
hypocrisy, was also more deeply and 
generally felt. 

Thus, near the beginning of the 
Christian dispensation, a clear proof 
was given of its holy nature, of the 
jealousy of God for its reputation, 
and his abhorrence of hypocritical 
pretensions to sanctity. His dealings 
towards Ananias and Sapphira could 
not but promote watchfulness and 
sincerity among the professed follow- 
ers of Christ, and tend to prevent 
others from uniting with them whose 



in, and found her dead, and carrj - 
mg her forth, buried her by her 
husband. 

11 And great fear came upon 
all the church, and upon as many 
as hetU'd these things. 

hearts were not really devoted to the 
Saviour. On account of the unex- 
ampled liberality of the church in 
Jerusalem, some persons might other- 
wise have been induced to unite with 
it for the sordid purpose of receiving 
charitable aid : and others from the 
empty wish to acquire distinction in 
regard to a charitable spirit. It is 
worthy of notice, that not very long 
after the establishment of the Mosaic 
dispensation, two persons were in- 
stantly struck dead — Nadab and 
Abihu, sons of Aaron — for presump- 
tion in the manner of performing the 
duties which had been assigned them. 
See Lev. 10 : 1—5. 

Reflections. How eminently 
did the events just related, show that 
" lying lips are an abomination to the 
Lord " ! Prov. 12: 22. How useless 
is deception ; particularly in reference 
to religious matters. Iniquity cannot 
be concealed from God ; and, if the 
honor of his cause so require, he caji 
at any moment expose and punish 
insincerity. For secrecy in sin is no 
defence from the eye, or the hand, of 
God. His " eyes are in every place, 
beholding the evil and the good." 
Prov. 15 : 3. Compare Ps. 130 : 11, 
12. And while we perceive the 
awful nature of felsehood and insin- 
cerity, as well as their certain doom, 
let us admire and practise sincerity 
on all occasions. Always and every 
where is sincerity lovely, and pleas- 
inor to God. How desirable, that we 
be^able to say with the apostle Paul 
(2 Cor. 1 : 12), " Our rejoicing is tins, 
the testimony of our conscience, that 
in siiuplicity and godly sincerity, not 
with fleshly wisdom, but by the grace 
of God, we have had our conversa- 
tion in the world ! " Wherefore, 
putting away lying, speak every man 
truth with" his neighbor " (Eph. 
4 : 25) ; for if we woidd dwell in the 



A. D. 33.] 



CHAPTER V. 



85 



12 And by the hands of the 
apostles were many signs and 
Wonders wrought among the peo- 
ple ; (and they were all with one 
accord in Solomon's porch. 

13 And of the rest durst no 
man join himself to them: but 

holy hill of God, we must " walk 
uprightly, and work righteousness, 
and speak the truth in our hearts." 
Ps. 15 : 2. 

Union in sin gives no security to 
the transgressor. " Though hand 
join in hand, the wicked shall not be 
unpunished." Prov. 11 : 21. 

" The wicked is driven away in his 
wickedness." Prov. 14 : 32. 

12. And they loere all with one 
accord in Solomoris porch. The 
apostles and the Christians generally 
are here referred to. The number of 
Christians was so much increased, 
that they needed a more commodious 
place to assemble in, than private 
houses could afford. Hence, they 
availed themselves of the conve- 
niences which the porch of the tem- 
ple, called Solomon's (see on 3 : 11), 
and which was a kind of portico, or 
piazza, furnished them. In 1 : 13, 
we find that the Christian company 
assembled in an upper room of a pri- 
vate house ; but now, how increased 
had their number become ! See 4 : 4. 

13. jlnd of the rest durst no man, 
&c. The persons here meant are 
evidently distinguished from those in 
the preceding verse, who kept to- 
gether as a company animated by 
one spirit. They were, then, people 
who had not yet become believers. 
And such an awe had the miracles 
of the apostles, and perhaps, particu- 
larly, the fate of Ananias and Sap- 
phira, produced in them, that they did 
not dare to mingle with the Chris- 
tian company, at least in public. 
II The people magnified them. The 
common people are here meant, in 
distinction from the chief men among 
the Jews. The rulers, doubtless, 
affected to hold the apostles and 
other Christians in contempt. But 
the people in general regarded them 



the people magnified them. 

14 And believers were the more 
added to the Lord, multitudes both 
of men and v\^omen ;) 

15 Insomuch that they brought 
forth the sick into the streets, and 
laid them on beds and couches, 

with veneration, and spoke highly of 
them. 

14. Believers were the more added 
to the Lord. Multitudes more be- 
came believers, and were added to 
the church. This might be expected 
from the high regard for the Chris- 
tians, v/hich pervaded the people gen- 
erally. Such a state of mind was 
favorable for weighing the instruc- 
tions and exhortations of the apostles. 
The remark, however, in this verse, 
may seem to be at variance with the 
statement in the preceding verse — 
that of the rest durst no man join him- 
self to them. Still, the two declara- 
tions are harmonious. For though 
such an awe seized the minds of 
those who did not belong to the 
Christian company, that they did not 
dare familiarly to associate with them 
in public, yet many such persons 
became convinced of the truth, and 
were converted to the faith, and then 
were added to the church. 

15. Insomuch that they brought forth- 
the sick., &c. This verse seems to 
show one of the consequences which 
resulted from the great respect for the 
Christian company which the people 
felt, and from the increase of believ- 
ers. A wide-spread confidence was 
felt in the healing power with which 
the apostles were endowed. Hence, 
in numerous instances, sick people 
were removed from their houses, and 
placed in the streets, where the apos- 
tles, and particularly Peter, might see 
them, and where application could be 
more readily made for the exercise of ' 
the healing power. The connection 
of this verse with the ]4th is not im- 
mediately obvious ; and probably the 
14th should be included in a paren- 
thesis. Thus the 15th verse would 
follow, as a statement intimately con- 
nected with the remark that " the 
people magnified them." || Laid. 



86 



ACTS. 



[a. d. 33. 



that at the least the shadow of 
Peter ])assing by might overshad- 
ow some of them. 

16 There came also a multitude 
out of the cities round about uuto 
Jerusalem, briugiug sick folks, and 
them which were vexed with uu- 

thcm on beds and couches. The for- 
mer of these two articles, in tlie ori- 
ginal, denoted a more costly and con- 
venient bed than the latter — such as 
would be used by persons in compar- 
atively easy circumstances as to prop- 
ert}'^. The word translated couches 
signified some rather ordinary article, 
having scarcely more than a skin or 
a rug for a covering. By mentioning 
these two kinds of beds, the sacred 
writer shows, that it was not merely 
the poor who were thus brought forth 
from their houses for the benefit of 
the apostles' healing power, but that 
some also from the more wealthy 
classes sought healing in the same 
manner. j| The shadow of Peter, 
That those sick persons on whom the 
shadow of Peter fell, were, in connec- 
tion with that circumstance, restored 
to health, seems implied by the wri- 
ter's language. These persons had 
an undoubting confidence in the heal- 
ing power with which Peter was 
endowed as an apostle of Jesus ; and 
their confidence in him, as thus super- 
naturally endowed, secured to them 
the desired blessing. It was by no 
means unnatural that they should 
connect this poAver with his shadow, 
as well as with his person. The 
feeling was much the same as that 
which Avas cherished by the woman 
who came to Jesus and touched the 
hem of his garment, saying within 
herself, "If I may but touch his 
garment, I shall be whole.'' JNIatt. 
9 : 20, 21. Mark 5 : 25—34. An 
account someAvhat similar is related 
concerning Paul. Through him, too, 
God AA-rought special miracles, mak- 
ing the touch, by sick persons, of 
handkerchiefs and aprons Avhich had 
been applied to his body, efficacious 
in restoring them to health. See 
Acts 19: 11, 12. 

16. There came also a multitude 



clean sphits ; and they were healed 
CA'ery one. 

17 Then the high priest rose 
up, and all they that Avere with him, 
(A\hich is the sect of tlie Saddu- 
cees,) and were filled AA ith indigna- 
tion, 

out of the cities round about, Sec. In- 
teUigence of the remarkable cures 
Avhich were performed in Jerusalem, 
led many inhabitants of the neighbor- 
ing toAATis to bring into the city their 
friends who were sick, and those who 
were afiiicted b}^ unclean spirits, for 
a similar cure. Theh application, too, 
was successful. 

17. The remarkable success which 
folloAved the labors of the apostles, 
and the AA'ide-spread impression among 
the people in favor of the Christian 
cause, aroused the indignation of 
the JeAvish authorities. The rulers 
cherished the same sphit towards the 
disciples, as had led them to oppose 
and crucify Jesus. They, therefore, 
naturally sought for means to crush 
the ri^g interest. 

The high priest rose up. Whether 
by the high priest is here meant 
Caiaphas, who was in realit}'^ the 
high priest, or Annas, his father-in- 
laAV, AA-ho still bore the title of high 
priest, and had much influence witli 
Caiaphas and other distinguished men 
(see on 4 : 6), camiot be decided. The 
simple mention of the high priest, 
Avithout the name of an indiA'idual, 
favors the belief that it is Caiaphas 
Avho was meant. It Avas altogether 
in keeping with his character, that 
his indignation should be aroused in 
view of the passing transactions, 
and that he should bestir himself to 
excite similar feelings among his 
partisans in the sanhedrim. To him 
more than to any other man was 
the crucifixion of Jesus to be traced 
(compare John 11 : 49, 50) ; and he 
Avould never lack promptness in en- 
deaAT^orlng to extirpate the very name 
of Jesus of Nazareth. |1 All they thut 
were iciih him. Reference is probably 
had here to those members of the 
sanhedrim who were eminently his 
partisans, siding with him on all 



A. D. 33.] 



CHAPTER V. 



87 



18 And laid their hands on the 
apostles, and put them in the com- 
mon prison. 

occasions, and favoring his views. 
Such men would, doubtless, be his 
most intimate associates; and meas- 
ures preliminary to persecution on 
the part of the sanhedrim collective- 
ly, would probably be concerted with 
such men. jj Which is the sect of the 
Sadducees. it w^as the Sadducean 
portion of the sanhedrim that were 
thus united in feeling and interest 
with the high priest. The severity 
of character which marked Caiaphas, 
and the fact that a son of Annas was 
a Sadducee, make it highly prob- 
able that Annas and Caiaphas both 
belonged to this sect. The distin- 
guishing sentiments of the Sadducees 
would make them peculiarly hostile to 
the Christians. See on 4 : 1. For the 
resurrection of Jesus from the dead, 
on which the apostles so earnestly 
insisted, was a direct confutation of 
the Sadducean errors ; so that the 
Sadducees might feel an occasion for 
special ill-will against the Christians, 
in addition to the unwillingness which 
other Jews felt to acknowledge Jesus 
as the Messiah. 

18. Put them in the common prison ; 
the public prison. Though they were 
confined in the public prison, and 
thus treated with unmerited violence 
and disgrace, yet there is no evidence 
that they were placed in company 
with the vilest malefactors. The lan- 
guage of the 23d verse makes it 
evident, either that they were the 
only persons then in prison, or that 
they were confined in an apartment 
by themselves. 

19. But the angel of the Lord hij 
night opened, &c. ; more properly, 
according to the original, an angel. 
Some interpreters explain this libera- 
tion of the apostles from prison, as 
resulting from a violent storm of 
thunder and lightning, or from an 
earthquake, which had the effect of 
throwing open the doors. Other 
more objectionable methods of ex- 
planation have been proposed by 
writers who are unfriendly to the 



19 But the angel of the Lord by- 
night opened the prison doors, and 
brought them forth, and said, 



belief of a direct and miraculous 
interposition of the Ueity in behalf 
of his servants. That the sacred 
writer meant to convey tlie idea of 
there having been a real interposition 
of heaven on this occasion, is quite 
evident. The apostles could not have 
been liberated by any dishonest means 
on the part of their iriends witiiout, 
or on the part of the jailer ; for the 
guards outside would have opposed 
their escape, or would have been able 
to give some account of the event. 
Had there been, as some writers 
vainly suggest, a storm of thunder 
and lightning, or an earthquake, 
sutficiently powerful to produce the 
elfect of throwing open the prison 
doors, the guards would have known 
it, and would have been able to ex- 
plain the absence of the apostles from 
the prison. They seem, however, to 
have been as ignorant on the subject, 
as the officers (v. 22) who came to the 
prison for the purpose of bringing the 
apostles before the sanhedrim. It is 
evident that both the sanhedrim and 
all who were interested in opposing 
the apostles, saw that their liberation 
could be explained in no common 
way. There was something very 
special and supernatural about it. 
And this was, probably, one reason 
why Gamaliel was led to give his 
wise advice in the case (v. 35), and 
others were led to adopt it. v. 40. 
The obvious meaning of the language, 
that an angel of the Lord opened tiie 
prison doors and brought forth the 
apostles, is doubtless the true mean- 
ing. With this agrees the statement, 
that the angel spake to the apostles, 
giving them instructions whither to 
go and what to do. v. 20. If it be 
asked, how tlie angel could open the 
doors, and bring out the apostles, 
without the guards' knowing it and 
being able to give a correct account, 
we must remember, that we are not 
acquainted with the methods which 
an angel might employ, and that, 
on another signal occasion, Peter, 



88 



ACTS. 



[a. d. 33. 



20 Go, stand and speak in the 
temple to the people all the words 
of this life. 

21 And when they heard that, 
they entered into the temple early 
in the morning, and taught. But 

having been thrown into prison, was 
in like manner liberated by a heavenly 
messenger, while a strong guard at 
his side and at the gate was left in 
entire ignorance of what had taken 
place. See 12 : 7 — 10. We may fully 
believe the facts recorded in the sacred 
volume, though we may know noth- 
ing as to the mnnner in which they 
Avere accomplished. And let us here 
admire the wisdom of God, which 
can so readily circumvent the ill 
designs of his adversaries, and make 
even their wrath to praise him. In 
the hands of such a God we are safe, 
however numerous, and determined, 
and crafty, our foes may be ; and in 
the providence of God, the most 
sagacious designs of his enemies will 
be thwarted, and no weapon formed 
against the church of Christ will 
prosper (Is. 54 : 17) ; for God has 
boundless resources for putting down 
the opposition of his adversaries, and 
can make it subserve the advance- 
ment of his cause. 

20. The words of this life. The 
instruction which the apostles gave, 
showed the way to eternal life. They 
pointed men to Jesus, through whom 
only we can become heirs of eternal 
life. The expression words of this 
life is regarded by some eminent 
writers as another form of saying 
these words of life. How similar to 
this language of the angel, concern- 
ing the doctrine of Christ, are the 
words of Christ himself in John 6 : 
40 — " Every one who seeth the Son, 
and belie veth on him, shall have 
everlasting life"! In accordance 
with the Saviour's language, Peter 
declared (John 6 : 68), " Lord, thou 
hast the words of eternal life." May 
we have the same spirit of faith in 
Jesus which led Peter, on the same 
occasion, to sa}'^. " Lord, to whom 
[but to thee] shall we go.' " 

21. ^nd when they heard that, they 



the liigh priest came, and they 
that were witli him, and called the 
council together, and all the sen- 
ate of tlie childi-eu of Israel, and 
sent to the prison to have them 
brought. 

entered, &c. God evidently approved 
the course of Peter and John ; and, 
as he had now directed them to con- 
tinue their teaching in the temple, 
they went on without fear. j| Early 
in the morjiing ; at the dawning of the 
day, or about daybreak. It was cus- 
tomary for the people to resort to the 
temple at a very earl}^ hour for reh- 
gious purposes. Compare Luke 21 : 
'-iS. John 8:2. The apostles, in 
obedience to the angel's direction, 
went into the temple as soon as 
any people were assembled, thus em- 
bracmg the earliest opportunity to 
address the morning worshippers. 
II The high priest came; to the place 
where the sanhedrim held its ses- 
sions. Josephus, the Jewish histo- 
rian, says it was a place not far from 
the temple. Some later Jewish wri- 
ters assert that it was in the temple. 
A meeting for any special exigency 
might be held, however, elsewhere 
than in the ordinary place : as, in the 
trial of Jesus, this court assembled 
in the palace of the high priest. 
See Matt. 26 : 3, 57. John 18 : 24. 
II They that were with him ; probably 
his more intimate friends and parti- 
sans, as in V. 17th. |! .ill the senate. 
Under this name are included the 
men who are elsewhere called the 
elders of Israel, as in 4:5, or the 
estate of the elders, as in 22 : 5; that 
is, men of chief note and influence 
among the people, particularly for 
their age and experience. This class 
appears to be here mentioned as dis- 
tinct from the council, or sanhe- 
drim ; and the body of men to whom 
the title elders was particularly ap- 
propriate, was, perhaps, specially 
invited to sit with the sanhedrim 
on this occasion. The state of affairs 
was becoming very serious, and the 
rulers may have thought it desirable 
to combine together as much influ- 
ence as possible. 



A. D. 33.] 



CHAPTER V. 



89 



22 But when the officers came, 
and found them not in the prison, 
they returned, and told, 

23 Saying, The prison truly found 
we shut with all safety, and tlie 
keepers standing without before 
the doors: but when we had open- 
ed, we Ibund no man within. 

24 Now, when the high priest, 
and the captain of the temple, and 
the cliief priests heard these things, 
they doubted of them whereunto 
this would grow. 

25 Then came one and told 
them, saying, Behold, the men 
whom ye put in prison are stand- 

22. The officers; men who were 
employed to attend on the sanhe- 
drim, for executing their orders ; 
somewhat as constables among us 
are in attendance at our courts of 
justice. They were the men who 
had been sent to bring the apostles 
from the prison (v. 21), and to place 
them before the Jewish court. 

24. The captain of the temple. 
See on 4 : 1. || The chief priests. 
This title was given to those men 
who were heads of the twenty-four 
classes, into which the priests were 
divided, according to the arrange- 
ment stated in 1 Chron. ch. 24. 
These men were members of the 
sanhedrim. The title was also given 
to men who had been high priests, 
but who, for various reasons, had 
been superseded in their office ; for 
though, by divine appointment, a 
high priest was to continue in office 
during life, the high priesthood, in 
the degenerate times when the Jews 
were subject to the Roman power, 
was perpetually changing hands, and 
was even disposed of for money, 
il Theij dovhted of them whcrc^into this 
toould groiD ; they were thrown into 
perplexity, and, in the unprecedented 
circumstances which had arisen, 
knew not what to make of the mat- 
ter, nor what to expect from it. 

26. The captain; the captain of 
the temple, so called in v. 24, and in 
4:1. II The officers ; the attendants 
on the sanhedrim, the same that had 
8* 



iug in the temple, and teaching the 
people. 

2G Then went the captain with 
the officers, and brought them 
without violence : for they feared 
the people, lest they should have 
been stoned. 

27 And when they had hrought 
them, they set tkem betbre the coun- 
cil : and the high priest asked 
them, 

28 Saying, Did not Ave straitly 
command you, that ye should not 
teach in this name ? and behold, 
ye have filled Jerusalem with 
your doctrine, and intend to bring 

before been sent to bring the apostles 
from the prison, v. 21. |j For they 
feared the people, lest they should have 
been stoned. In such reverence and 
favor did the common people hold 
the apostles, that a violent attempt 
to seize their persons would have 
exposed the officers to abuse. Vio- 
lence, however, was not needed. 
The apostles would quietly go and 
appear before the rulers. They 
would thus have an opportunity to 
vindicate their Master's cause in the 
presence of the chief men. The re- 
cent interposition of heaven in their 
behalf could not but have increased 
their confidence in God's protecting 
and overruling power. They relied, 
too, on divine aid in making their 
defence before the rulers (Matt. 10 : 
19, 20), and anticipated a result fa- 
vorable to their cause from the very 
effiarts to silence and punish them. 

28. Did we not straitly command 
you, &c. See 4 : 17, 18. || Ye shoidd 
not teach in this name; in the name 
of Jesus, concerning him, or, rather, 
as his servants, appealing to Ins au- 
thority. II Ye have filled Jerusalem 
toith your doctrine. Thus the Jewish 
rulers bore testimony to the unwea- 
ried diligence of the apostles, and to 
the wide-spread reception which had 
been given to their instructions, as 
well as to the utter futility of their 
own effiarts to crush the cause of Jesus. 
II Intend to bring this mans blood on 
us. They referred to Jesus, whose 



90 



ACTS. 



[a. d. .33. 



this man's blood upon us. ] ought to obey God ratlier than 

29 Then Peter and the other \ men. 
apostles answered and said, We , 30 Tlie God of our fathers 

death had been effected by tlieir 
means ; but they were tinwiilmg to 
utter his name. They still, perhaps, 
affected to hold him in contempt. 
They now insinuated that the apos- 
tles were attempting to conyince the 
people that the rulers, in putting Je- 
sus to death, had committed a crime 
of unutterable guilt, as haying con- 
demned a guiltless person, and cut 
off the Messiah. They also affected 
to regard the apostles" conduct, in 
maintaining the cause of Christ, as 
adapted to diminish the people's re- 
spect for the rulers, and, perhaps, 
eyen to excite the people to take 
yengeauce on the rulers. The apos- 
tles did, indeed, maintain that Jesus 
was wrongfully put to death; but, 
so far from acting in a reyengeful 
iOianner, and wishing io bring public j 
odium on the rulers, they were soli- j 
fcitojis that all, both rulers and people, 
should repent, and become partakers 
of the benefits which Jesus only, as 
Messiah, could bestow. Compare 2 : 
38. 3 : ] 9. 4 : 1-2. In charging guilt 
on the adversajies of Jesus, they used 
as mild language as the case would 
allow, and made much allowance for 
the ignorance of his real character 
and dignity, which blinded them to 
the true nature of their guilt. Com- 
pare 3 : 17. How proper it would 
haye been for these rulers to have 
remembered the exclamation, — in 
tlie spirit of which they united, — 

His blood be on us and on our 
children ! Matt. 27 : 25. 

29. Then Peter and the other apos- 
tles ansiocred^ »fcc, Peter spoke in 
the name of all the apostles. || We 
ought to obey God. The apostles 
were specially appointed, by diyine 
authority, for the yery purpose of 
bearinof testimony to Jesus as the 
Messiah. Such is the purport of 
their reply to the sanhedrim. See j 
V. 32. Should they cease to bear 
testimony to Jesus, and to inculcate 
the facts respecting his death and 
reexirrection, eyen out of regard to 



the rulers, they would bf^ disobedient 
to God. And this, no man, and no 
body of men, had a right to demand 
of iJiem. Should it be demanded of 
them by any human authority, they 
felt themselyes bound by a previous 
obligation, which must not, on any 
consideration, be disregarded. In re- 
quiring them to cease bearing testi- 
mony to the resurrection of Jesus, 
and thus vindicating his Alessiahship, 
the sanhedrim transcended their 
powers. It was the rulers who 
were in fault, not tlie apostles ; and, 
as the apostles had unquestionable 
evidence of being required from 
heaven to maintain the cause of 
Jesus, and as it was only undeniable 
facts respecting him to which they 
bore testimony, the apostles wouJd 
have been inexcusable had they 
ceased to maintain his cause. They 
appealed then, as they had before 
appealed, to the consciences of the 
rulers, whether it would be right, 
in the sight of God, to hearken unto 
them more than unto God. See 4 : 
19, 20. 

30. Th e God of our fathers ; that is, 
as Peter said on a previous occasion, 
" The God of Abraham, and of Isaac, 
and of Jacob (3 : 13), the early pa- 
trieirclis, to whom God gave special 
promise of the Messiah — that very 
God whom those fathers worshipped, 
and who treated them with so much 
kindness. The apostle proceeded to 
at£rm, that in Jesus were fulfilled the 
promises which had been made to the 
fa tilers of the nation. 1] Raised up ; 
either, raised up from the dead, or, as 
the same word is employed in 13 : 23, 
brought into the world and presented 
to the people; || Ifliom ye — hanged 
ana tree. The word rendered hanged 
was applicable to any kind of punish- 
ment in which the sufferer's person 
was elevated, and was therefore a suit- 
able word to convey the idea of cru- 
cifixion. The word translated tree 
has the general signification of roood^ 
and means here an instrument of 



A. D. 33.] 



CHAPTER V. 



91 



raised up Jesus, whom ye slew 
and hanged on a tree : 

31 Him hath God exalted with 



punishment made of wood, that is, 
the cross. The idea, of course, is, 
' whom ye put to death by fastening 
him to a cross.' In a similar manner 
of speaking, the apostle Peter says, 
in his first Epistle (2 • 24), that Christ 
" bare our sins in his own body on 
the tree." 

31. Him hath God exalted with his 
right hand ; or, as also in 2 : 33, to 
his right hand. Compare Mark 
16 : 19. Ps. 110 : 1. Thus God gave 
signal proof, that Jesus was indeed 
the Messiah. || To be a Prince and 
a Saviour ; to be the ruler, or leader, 
of his people (Heb. 2 : 10), and to save 
them from their sins. Matt. 1 : 21. 
Heb. 5 : 9. Compare the epithet 
Prince of life., in 3 : 15. || To give 
repentance. One of the great pur- 
poses for which the Messiah was to 
appear, was to lead men to repent- 
ance, that is, to a sincere abandonment 
of sin and a holy course of life, and 
thus to establish the dominion of 
righteousness on the earth. It was 
he, then, eminently, who was to give 
repentance. The new dispensation 
which he was to introduce, was to be 
peculiarly marked by religious knowl- 
edge and by holiness. His doctrines 
would be adapted to convince men 
of their sinfulness and danger. By 
his atoning death, the way would be 
prepared for the renewal of men's 
hearts through the influences of tlie 
Holy Spirit, and the gift of that 
Spirit was to be in consequence of 
his merits. It was, also, according 
to the divine arrangement that Jesus 
should first die, and then ascend to 
heaven, and subsequently the Holy 
Spirit's influence be copiously im- 
parted. Thus he was exalted to the 
Father's right hand, to give repent- 
ance, by sending the Spirit to con- 
vince men of their true character and 
condition, to renew their hearts, and 
form them to righteousness. See 
John 16 : 7, 8. Repentance is, in- 
deed, a man's own act, both in re- 
spect to his sorrow for sin, and his 



his right hand to he a Prince and 
a Saviour, for to give repentance 
to Israel, and forgiveness of sins. 

entering on a holy life. It is also the 
gift of Christ, inasmuch as the dispo- 
sition to forsake sin is bestowed by 
the Holy Spirit, and the Holy Spirit's 
influences are a direct result of the 
Saviour's mediation. j] T'o Israel. 
The apostle was addressing Israelites ; 
and there was no occasion tor him to 
speak of Jesus as a Saviour for other 
nations. The people of Israel — that 
is, the Jews — were those to whom the 
promise of a Messiah was made. To 
them, in distinction from other na- 
tions, he first came (John 1 : 11. 
Matt. 15 : 24), and otFered the blessings 
of his administration. And though 
they rejected and crucified him, yet 
the knowledge of his religion was 
not to be extended till after repeated 
opportunities should be given to them 
to obtain its blessings. Compare 
Luke 24 : 47. Acts 13 : 46. In the 
same sense, however, as Jesus was to 
give repentance to the Jews, he gives 
it to others also. For all are sinners, 
the Gentiles as well as the Jews, 
alike needing the mediation of Christ 
and the influences of the Holy Spirit 
to renew their hearts, and thus lead 
them to true repentance. || And for- 
giveness of sins. S uch is the arrange- 
ment which the gospel presents for 
bestowing pardon on sinners, that 
pardon may either be ascribed to 
Christ as his act, or represented as 
granted on account of what Christ 
has done and suffered for men. 
Thus the apostle Paul says, in Eph. 
4 : 32, " God for Christ's sake hath 
forgiven you ; " and in Col. 3 : 13, 
" Christ forgave you." And in Matt. 
9 : 6, the Lord Jesus declared that he 
had power to forgive sins. To the 
apostles it would seem to have been 
immaterial, whether they said, God 
forgave sins, or Christ forgave them. 
Their views of Christ were so exalted, 
that they never scrupled to ascribe to 
him the perfections and the acts of the 
Deity. Such views were necessary, 
in order that they might speak of him 
as giving pardon of sin ; for " who 



92 



ACTS. 



[a. d. 33. 



32 And we are bis witnesses 
of these things; and so is also the 
Holy Ghost, whom God hath given 
to them that obey him. 

can forgive sins but God only ? " 
See Luke 5 : 21. 

Observk the order of the thoughts 
presented in this verse. Forgiveness 
is never bestowed but in connection 
with repentance. How needful the 
inquiry, then. Have we experienced 
that godly sorrow which worketh re- 
pentance not to be repented of.'' See 
2 Cor. 7 : 10. 

32. We are his icitnesses. We are 
appointed witnesses for Jesus, in re- 
spect to the facts of his resurrection 
and exaltation to heaven, and to the 
doctrine of forgiveness in his name. 
II So is also the Holy Ghost. The 
miraculous deeds which the Holy 
Spirit enabled the apostles to perform, 
were so many testimonies from heav- 
en that Jesus was exalted at the 
Father's right hand as the Messiah 
and the Saviour. || To them that obey 
him. The apostle here meant him- 
self and his brethren, as disciples of 
Christ, as those who acknov.-ledged 
Christ to be their Lord, and who had 
therefore (see 2 : 38) received, besides 
the remission of their sins, the gift 
of the Holy Spirit. 

Remark. The firmness witla which 
the apostles bore testimony for the Lord 
Jesus before the sanhedrim, reminds 
us of the prayer which had so recently 
been offered in their behalf. See 4 : 
29. It is worthy, too, of distinct 
notice, that, while they firmly vindi- 
cated tliemselves on the ground of 
being divinely called to their work, 
they showed no arrogance and 
brought no railing accusation against 
their adversaries. They were in a 
deeply religious and devout frame of 
mind, sincerely benevolent, and in- 
tent on the spiritual welfare of men. 
How different from mere enthusiasts, 
who profess to be impelled by a di- 
vine influence, but are exceedingly 



33 When they heard that, they 
were cut to the heart, and took 
comisel to slay them. 

34 Thea stood there up one in 

prone to indulge m denunciations 
against their opponents ! 

How greatly God has always 
honored those who obey tlie Lord 
Jesus ! The Holy Spirit, that divine 
helper and earnest of eternal life, 
dwells peculiarly with them. Though 
his miraculous agency is discontin- 
ued, as being no longer needed, yet 
his instructing, sanctif^-ing, and 
cheering agency will never be with- 
drawn. 

33. TJiey were cut to the heart; not, 
however, with sorrow, but with in- 
dignation against the apostles. They 
were enraged by the self-collected 
and uncompromising manner in 
which the apostles vindicated them- 
selves and tlie cause of their Master. 
II Took counsel to slay them. The 
high priest and his party were bent 
on the apostles' destruction. This, 
too, they wished to accomplish with- 
out delay. In their excitement 
against the apostles, it would seem 
that they even omitted, at first, the 
customary formality of having tliose 
whose cause was under examination, 
retire from the council during the de- 
liberations on their case. Compare 
4:15. Thus their bloody purpose 
was fully disclosed in the presence of 
their intended victims. The apostles, 
however, were prepared for such a 
manifestation of ill-vs-ill ; for Jesus 
had forewarned them that the spirit 
of persecution which had assailed 
him would also assail them, and that 
they must expect the same kind of 
treatment which he had received. 
Compare Matt. 10 : 24, 25. John 15 : 
20. 16:2. The Jewish rulers had 
formerlv, with stern resolution, sought 
the death of Jesus (John 11 : 47—50, 
53, 57. Luke 19 : 47. 20 : 19, 20), m 
the vain hope that by removing him 
they would crush his cause. The 
same murderous spirit they continued 
to indulge towards his apostles, blind 



A. D. 33.] 



CHAPTER V. 



93 



the council, a Pharisee, named Ga- 
mahel, a doctor of the law, had in 
reputation among all the people, 
and commanded to put the apos- 
tles forth a little space ; 

35 And said unto them, Ye 
men of Israel, take heed to your- 

to its guilt, and to the folly of seeking, 
by such means, to prevent the spread 
of religious principles. 

34. GamaLiel. Three distinguished 
persons of this name are spoken of 
in Jewish records. The one who is 
generally believed to be here men- 
tioned, is called "the elder," being 
an ancestor of the other two. The 
title rabban — the most honorable 
title among the ancient Jewish teach- 
ers — was also given him in conse- 
quence of the great reputation which 
he had acquired. He is believed to 
have been a son of the aged Simeon, 
who, according to Luke 2 : 25 — 34, 
took the infant Saviour in his arms. 
He was also the instructer of the 
apostle Paul. Acts 22 : 3. Accord- 
ing to Jewish tradition, he died 
about the year 55 of the Christian 
era, perhaps twenty-two years after 
the events recorded in this chapter. 
He lived long enough to see the wis- 
dom of the counsel which he gave, 
and ample proof that the cause of the 
apostles was really the cause of God. 
According to Jewish accounts, how- 
ever, it is probable he lived and died 
a Pharisee. || Jl doctor of the law. 
Gamaliel was a teacher and ex- 
pounder of the Jewish law. His 
profession, as an interpreter of the 
Jewish sacred books, and as one 
expected to pronounce a decision on 
intricate cases, required him to be 
intimately acquainted both with the 
writings of Moses and with the oral 
traditions which had been handed 
down from remote times, and which 
were hold equally binding with the 
laws of Moses. The doctors of the 
law, who were likewise called scribes, 
were also employed in making copies 
of the sacred books. They were 
men of much influence. 1| AnA com- 
manded. The original word is some- 
times used in the sense of counselled^ 



selves what ye intend to do as 
touching these men : 

36 For before these days rose 
up Theudas, boasting himself to 
be somebody; to whom a number 
of men, about four hundred, joined 
themselves: who was siain; and 

advised. \\ To put the apostles forth^ 
&c. ; to have the apostles retire a 
short time, so that he might with the 
more propriety give his advice to the 
rulers. 

36. Theudas. This person was 
one who had distinguished himself as 
a seditious impostor, probably, during 
the troublesome times which arose 
after Herod the Great had died, and 
before the government was finally set- 
tled on his son Archelaus ; that is, dur- 
ing the time when the child Jesus was 
in Egypt. Josephus, the Jewish his- 
torian, describes those times as hav- 
ing been extremely tumultuous. He 
makes mention of another Theudas, 
who engaged in sedition several years 
after this time, and who was destroy- 
ed, with all his adherents, by Fadius, 
the Roman procurator. But Gamaliel 
was here relating what had already 
taken place. It is likely that, as 
Theudas was anciently a frequent 
name, there were more persons than 
one of this name who had made sedi- 
tious attempts against the Roman 
government. Nor is it at all sur- 
prising that Josephus does not men^ 
tion the one of whom Gamaliel spoke ; 
for there were so many insurrection- 
ary movements, that the historian 
would designedly pass over some ; 
and this which Gamaliel mentions, 
though exactly suited to his purpose 
in advising the rulers, might not have 
been of so much public importance as 
to lead Josephus to record it. The 
Jews were at this time in subjection 
to the Romans. They bore the Ro- 
man yoke with much uneasiness, 
and were always ready to be excited 
by any popular leader of flattering 
pretensions. Such efforts at revolu- 
tion, however, were always defeated ; 
and thoy contributed to the final over- 
throw of the nation by the Roman 
power. II Boasting himself to h& 



94 



ACTS. 



[a. d. 33. 



all, as many as obeyed him, were 
scattered, and brought to nought. 

37 Alter this man rose up Ju- 
das of Gahlee, in the days of the 
taxing, and drew away much peo- 

somebodij ; setting himself up as a 
leader, and pretending to uncommon 
abihty. Compare 8:9. |1 Brought 
to nought. Tlie rebehion under 
Theudas Avas wholly quelled by the 
Roman forces. 

37. Judas of Galilee., in the days of 
the taxing. In the twelfth year of 
Christ, Archelaus, who had been 
made king of Judea after the death 
of his father, Herod the Great, was 
banished by the Roman emperor ; 
and the arrangement for the govern- 
ment of Judea underwent a change. 
Judea was reduced to the form of a 
Roman province, and, besides having 
a Roman procurator placed over it, 
was considered as an appendage to the 
government of Syria. Quirinus, or, 
as he is called by Luke (2 : 2), Cy- 
renius^ was at that time president of 
Syria. He laid a tax on the territo- 
ries which were subject to him, and of 
course on Judea. It was a new thing 
for the Jews to be thus taxed by the 
Romans; and Judas of Galilee, as 
being, perhaps, a native of Galilee, 
who is sometimes, particularly by Jo- 
sephus, called a Gaulonite, on account, 
probably, of his having been brought 
up, or having resided, in the region 
of Gaulanitis, raised a sedition, on 
the ground that the paying of the tax 
would be an open acknowledgment 
of their subjection, and that the Jews, 
as being the people of God, ought not 
to submit to taxation by a heathen 
power. The taxing here mentioned 
should not be confounded with that 
which is spoken of in Luke 2 : 1, 2. 
That was only an enrolling of the 
inhabitants' names, without an impos- 
ing of tribute ; this was an assessment 
on the people's property for the sup- 
port of government. It was probably 
in reference to such opinions as those 
maintained by Judas of Galilee, that 
the inquiry was put to our Lord, 
whether it was lawful to pay tribute 
to Caesar. See Matt. 22 : 17—21. 



pie after him : he also perished ; 
and all, even as many as obeyed 
him, were dis]jersed. 

38 And now 1 say unto you, 
Refrain from these men, and let 

By the two instances of Theudas 
and Judas, — men who had raised the 
standard of revolt, and gained over to 
their interests considerable numbers 
of the people, and who had thus 
attempted to establish a new order 
of things in the nation, but whose 
attempts had, in the course of divine 
providence, come to nought, without 
the intervention of the Jewish court, 
— Gamaliel sought to withdraw the 
sanhedrim from their purpose of vio- 
lent action against the apostles. As 
providence had, in former cases, de- 
feated the projects of several leaders, 
so, he intimated, the present attempts 
of the apostles ought not to be vio- 
lently opposed by the Jewish court, 
but to be submitted to the same 
divine providence. 

38. Refrain from these men. The 
fate of the two leaders just mentioned, 
showed that the wisest course for the 
sanhedrim would be, to abstain from 
violent interference. Such interfer- 
ence was unnecessary. If, like other 
movements, this was merely of human 
origin, it would fail ; divine provi- 
dence would defeat it, and therefore 
the Jewish court need not be dis- 
quieted, but should let the men alone. 
If, as the apostles seriously and 
earnestly claimed, it was of God, it 
would, of course, be in vain to attempt 
its suppression. Gamaliel was, evi- 
dently, impressed by the blameless 
conduct, the professions, and the de- 
vout appearance, of the apostles. His 
knowledge of the miracles which 
they had performed, and of the re- 
markable deliverance of Peter and 
John from prison, led him to consider 
it as at least a possibility that the 
cause in which they were engaged 
was of God. Though he was not 
fully convinced, nor disposed to join 
the apostles' company, yet his judg- 
ment would not allow him to perse- 
cute them. Their cause might, to 
say the least, have God's approval; 



A. D. 33.] 



CHAPTER V. 



95 



them alone: for if this counsel 
or this work be of men, it will 
come to nought : 

39 But if it be of God, ye can- 
not overthrow it ; lest haply ye be 
found even to fight against God. 

40 And to him they agreed : 
and when they had called the 
apostles, and beaten them, they 
commanded that they should not 



and, in that case, to oppose it would 
be to fight against God — a useless 
and a wicked employment. 

39. Haply; perhaps. 

How eminently has the gospel 
been proved to be of God ! It has 
been perpetually assailed ; but it still 
lives and prospers. The Lord our 
God in the midst of his people is 
mighty ; and all combinations against 
the cause of Christ must be powerless. 

40. To him they agreed. They 
adopted his advice, yet not through- 
out ; they did not wholly " refrain 
from these men, and let them alone." 
11 Beaten them. The members of the 
sanhedrim probably felt that their 
honor was at stake, and that, if the 
apostles departed untouched, they 
themselves would be regarded as 
having proceeded against innocent 
men. To save the honor of the 
court, to make an impression on the 
public mind unfavorable to the apos- 
tles, and to punish -what they would 
call the obstinacy and disobedience 
of the apostles in not obeying the 
formal command of the sanhedrim (4 : 
18), they ordered the apostles to be 
scourged. This was a frequent, 
though a very disgraceful, punish- 
ment amoncr the Jews. Compare 
Matt. 10 : 17. 

41. Rc.joicinrr that they xcere rovnted 
worthy to suffer shame, &c. The 
apostles felt it an honor to be fol- 
lowers of Jesus, " in evil report as 
well as in good report." 2 Cor. 6 : 8. 
He had prepared them to meet ill- 
treatment (John 15 : 20) ; and the 
Spirit of God gave them elevated 
views and purposes ; so that, like 
their Master, they despised the shame 



speak in the name of Jesus, and 
let them go. 

41 Aud they departed from the 
presence of the council, rejoicing 
that they were counted worthy to 
suffer shame for his name. 

42 And daily m the temple, and 
in every house, they ceased not to 
teach and preach Jesus Christ. 



(Heb. 12 : 2) which, in the view of 
worldly men, the sanhedrim had 
poured on them. They thought of 
the cause for which they were suffer- 
ing, rather than of the sufferings 
themselves; of their Master's glory, 
rather than of their own disgrace ; of 
their final recompense, rather than of 
present indignity. To be ashamed 
to suffer in a good cause, is indeed 
shameful. But " if any man suffer 
as a Christian, let him not be 
ashamed ; but let him glorify God 
on this behalf" (1 Pet. 4 : 16) ; for a 
Christian may glory even in tribula- 
tions (R,om. 5 : 3. James 1:2), and 
may consider it as God's appointment 
for him not only to believe in Christ, 
but also to suffer for his name. Phil. 
1 : 29. Let us, then, not seek the 
praise of man, but the praise of God, 
even though this may subject us to 
suffering and shame on earth. True- 
hearted disciples of Christ will not 
renounce their Lord through fear of 
suffering or of shame. We must 
confirm our holy purposes by think- 
ing of our Master and of our end, and 
by anticipating the glory that shall 
be revealed. 

42. In every house ; from house to 
house, in private houses, as well as 
in the temple. || Thi y ceased not to 
teach, &c. ; they ceased not to teach 
respecting Jesus, and in his name, as 
authorized by him. They publicly 
maintained that Jesus was the Mes- 
siah. This was the point which it 
was then chiefly necessary to vindi- 
cate ; and with this was connected 
instruction on the duty of repentance 
and faith in Jesus. 



96 



ACTS. 



[a. d. 3a 



CHAPTER Yl. 

1 The apostles, desirous to have the poor re- 
garded for their bodily sustenance, as also 
careful themselves to dispense the word 
of God, the food of the soul, 3 appoint the 
office of deaconship to seven chosen men. 
5 Of whom tJtephen, a man full of faith, 
and of the Holy Ghost, is one. 12 Who is 
taken of those, M hom he confounded in dis- 
puting, 13 and after fiilsely accused of 
blaspliemy against tlie law and the temple. 



CHAPTER VL 

1. A murmuring of the Grecians 
against the Hebrews. By Grecians 
here are not meant Gentile Greeks, 
in distinction from Jews ; for the gos- 
pel was not yet introduced among the 
Gentiles. The word used in the ori- 
ginal was employed to designate those 
Jews, who, having been bom out of 
Palestine, in cities and regions where 
the Greek language was spoken, used 
the Greek as their ordinary language. 
On account of their resembling the 
Greeks in respect to language, they 
were called Hellenists, or, as the 
word is translated in the New Testa- 
ment, Grecians. The Hebrews, on 
the other hand, were Jews who, in 
the ordinary intercourse of life, spoke 
a dialect of the Hebrew language. 
The Jews who lived in Palestine 
could easily retain a dialect of their 
national language, as they were the 
chief part of the population, and that 
language continued to be used on 
various public occasions. The two 
parties here spoken of, both Grecians 
and Hebrews, were Jews : one party 
using the Greek language, and the 
other a language substantially He- 
brew. Of course, those who used 
the latter tongiie regarded them- 
selves as more thoroughly Jewish 
than the others ; the others were 
regarded, to some extent, in the light 
of foreigners. Among the Hellenists, 
or Grecians, it is , altogether likely 
there were some who were Gentiles 
by birth, but who had become prose- 
lytes to the Jewish religion. Many 
of the foreign Jews would naturally 
be induced to remove to Palestine, 
when circumstances favored. Of 



AND in those daj s, wlien the 
number of the disciples was 
multiplied, there arose a murmur- 
ing of the Grecians against the 
Hebrews, because their widows 
were neglected in the daily minis- 
tration. 

2 Then the twelve called the 
multitude of the disciples unto 
them, and said, It is not reason that 



such residents many had become 
disciples of Jesus; and, as Jerusalem 
was, at that time, the only place 
where there was a fixed establish- 
ment of the Ciiristian cause, it is very 
possible that some of the foreign Jews, 
who had united with the Christians 
on the day of Pentecost, had taken 
up their abode in the city. Jealousies 
in regard to the distribution for the 
destitute, might easily arise between 
the two classes of Jewish believers; 
and those who were called Hellenists 
would be easily led to think them- 
selves, or their relatives, neglected, 
through a preference, on the part of 
the distributers, for those who were 
called Hebreics. It was, perhaps, 
more easy to ascertain the wants of 
the widows in the latter class ; they 
might have had a larger number of 
friends, interested in seeing their 
wants supplied from, the church's 
bounty, than those who had come to 
Palestine from abroad. 1| The daily 
ministration ; the daily distribution 
for the supply of the poor. Com- 
pare 4 : 35. 

2. The twelve; the twelve apostles. 
The number was originally twelve. 
Matt. 10 : 2. The place of Judas 
Iscariot, which had been vacated by 
his abandonment of his Lord and b}- 
his suicide (Matt. 27 : 3 — 5. Acts 1 : 
2o\ had been supplied bv the choice 
of Matthias. Acts 1:26. \\ Called 
the multitude of the disciples. The 
apostles did not proceed at once, in 
the exercise of their authority, to 
make a new arrangement. They 
summoned together the company of 
believers for the purpose of advising 
them to a certain course, and wished 
them to form a decision according to 



A. D. 33.] 



CHAPTER VI. 



97 



we should leave the word of God, 
and serve tables. 

3 Wherefore, brethren, look ye 
out among you seven men of 
honest report, full of the Holy 

their sense of duty in the case. Thus 
early the principle was recognized 
of a church acting for itself, and 
according to its own judgment, in 
matters that pertained to its interests. 
Even the aposttes did not, in this in- 
stance, enjoin a certain course. They 
wished the matter to be adjusted in 
a fraternal way, by joint action and 
joint consent, the assembled body of 
the Christians availing themselves of 
the superior wisdom and of the coun- 
sel of the apostles. Thus ought all 
church business to be conducted. The 
spirit of domination is here out of 
place. The collective body of a 
church possesses the power, in ac- 
cordance with principles established 
by the spiritual Head of the church, 
to transact its own business. |1 is 
not reason; it is not good, it is not 
agreeable to us. || That loe should 
leave the vwrd of God ; that we should 
neglect, or be interrupted in, our 
proper employment of dispensing the 
gospel. II Serve tables. The original 
word for table is applied to the table 
of a mo7iey-changer or broker. John 
2 : 15. The care, and, perhaps, the 
distribution of the money which was 
raised by the sale of property among 
these primitive believers for the re- 
lief of the destitute, had devolved 
on the apostles. Acts 4 : 35, 37. They 
were thus required to be concerned 
in pecuniary affairs, or, as it might be 
termed, to attend at the money-tables, 
and to spend much time in listening 
to applications from the destitute, and 
in distributing money to them. The 
expression tf) serve tables may there- 
fore mean to take care of the money 
affairs., so far, at least, as to see that 
the poor had a proper provision for 
tlieir tables. This expression may, 
however, mean directly to provide for 
the tables of the foor., by making the 
requisite distribution of money among 
them. This required so much time 
and attention from the apostles, that 



Ghost and wisdom, whom we may 
appoint over this business. 

4 But we will give ourselves 
continually to prayer, and to the 
mmistry of the word. 

their more appropriate employment 
of preaching the gospel and of prayer, 
was interfered with. It was not, in- 
deed, a business of worldly gain ; 
still it had a distracting influence. 

3. LqoIi ye out among you seven 
men (f lionest report. The large 
number of the disciples, and of those 
vA\o needed daily alms, required a 
considerable number of men, who 
might consult together, and distribute 
the bounty in the most suitable man- 
ner. These were to be men of honest 
report., that is, men of whom a good 
testiinony could be borne, who were 
deservedly held in high esteem. The 
word honest is used here not in the 
limited sense of mere integrity in 
business, but as expressing generally 
those traits of character which com- 
mand universal esteem. |1 Whom, we 
may appoint, &c. When the col- 
lective body should have made choice 
of the men, the apostles would, in a 
becoming manner, set them apart to 
this business. 

4. But we will give ourselves, &c. 
The burden of attending to the relief 
of the destitute had proved too heavy 
for the apostles, in connection with, 
their duties of prayer and public 
instruction in the gospel. Other men 
could perform this service without, 
endangering the progress of the gos- 
pel. Thus the apostles taught the 
propriety of keeping the spiritual 
work of the ministry separate from 
secular cares, and of having certain 
men in a church on whom the care 
of the destitute, and probably other 
pecuniary affairs, should be devolved. 

To the arrangement thus introduced 
by the apostles, is generally traced 
the office of deacons in churches. 
Though we cannot speak with pos- 
itiveness on this subject, yet the 
common belief has much to recom- 
mend it. The arrangement appears 
to have proceeded from the principle,, 
that the ministers of the gospel ought 



98 



ACTS. 



[a. d. 33. 



5 Aud the saying pleased tlie ' 
whole multitude : and they chose 
Stephen, a man full of faith and 
of the Holy Ghost, and Philip, and 
Prochorus, and Xicanor, aud Ti- 
mon, and Parmenas, and Nicolas 
a proselyte of Autioch, 

6 Whom they set before tlie 

not to be burdened with tiie secular 
cares which are inseparable from the 
welfare of a chiirch. Those cares 
should, therefore, be committed to a 
separate class of men. The occm-- 
rence of the particular exigency in 
the church at Jerusalem, may have 
suggested the need of an arrangement 
which v\'ould embrace the general 
subject of providing for the secular 
concerns of a church, and of assisting 
ministers on a variety of occasions. 
Hence a wider sphere of duty than 
the original necessity required, would 
soon be found appropriate to tlie new 
oiSce — a sphere larger or smaller, 
according to circumstances, and fur- 
nishing, in a great diversity of ways, 
opportunities of rendering service to 
the ministers of the gospel, and of 
advancing the prosperity of a church. 
The arrangement made in the church 
at Jerusalem, proved a salutary one ; 
and the experience of this church, 
we may believe, led to its adoption 
afterwards wherever churches were 
formed. Compare Phil. 1:1. The 
new office became a permanent one. 
Directions were accordingly given, at 
a subsequent period, by the apostle 
Paul, in regard to the character and 
qualifications of deacons as well as of 
pastors. See 1 Tim. 3 : 8 — 10, 1'2. 

5. Philip; the same as is mentioned 
in 8 : 5, whose labors as a preacher were 
so greatlv blessed in Samaria. See, 
also, 21 : 8. In connection with his 
services at Jerusalem, he was also an 
evangelist. |1 J\'icolas, a proselyte of 
Antioch ; a Gentile, who had resided 
in Antioch, and who had become a 
proselyte, or convert, to the Jewish 
religion. He had subsequently be- 
come a follower of Jesus. 

6. Theij laid their hands on them. 
This was a symbolical act among the 
Jews, used both when tiie blessing of 



' apostles : and when they had pray- 
ed, they laid their hands on them. 

7 And the word of God in- 
creased ; and the number of the 
disciples multiplied in Jerusalem 
greatly ; and a great company of 
the priests were obedient to the 
faith. 

God was implored on a person, and 
vrhen a person was set apart publicly 
to some office. Comf*ire Gen. 48 : 14, 
16. Num. 27: 18, 19. In the pres- 
ent instance, the act was designed, 
perhaps, to answer both of these pur- 
poses. In connection with the laying 
on of the apostles' hands, tlie mirac- 
ulous influences of the Spirit were 
also sometimes imparted. See 8 : 18. 
19 : 6. Whether such a result fol- 
lowed on the present occasion, we 
are not informed ; perhaps it was 
not needed. The men selected were 
already " full of the Holy Ghost and 
wisdom"" (v. 3), enjoying, it would 
seem, both the common and the 
special influences of the Spirit, which 
had been imparted to the Christian 
company. Of Stephen, however, one 
of these men, it is afterwards said 
(v. 8), that he "did great wonders 
and miracles among the people." 
This makes it probable that their 
spiritual endowments were increased. 

Notice the devout manner in 
which the apostles and first Chris- 
tians proceeded in matters pertaining 
to tlie church. Prayer for a divine 
blessing was interspersed with all 
their transactions. The spirit of 
fraternal union, and of kind coopera- 
tion, was habitually cherished. 

7. The 7cord of God increased; 
spread, and became more efficacious. 
|j .i great company of the priests icere 
obedient, &c. The conversion of 
these was eminently worthy of men- 
tion, as, from their station and cir- 
cumstances, they would not embrace 
the religion of Jesus without most 
convincing evidence of its being 
from God, and without a real feeling 
of its power. 

It is worthy of distinct remark, 



A. D. 33.] 



CHAPTER VI. 



99 



8 And Stephen, full of faith 
and power, did great wonders and 
miracles among the people. 

9 Then there arose certain of 
the synagogue, which is called 

that the arrangement which had 
been adopted for quieting complaints 
and restoring mutual conlidence 
among the Christians, and for ena- 
bling the apostles to give themselves, 
without distraction, to prayer and 
the ministry of the word, resulted 
also in a signal increase of the Sa- 
viour's followers. Thus does God 
show us what spirit we must cherish, 
if we would be instruments of pro- 
moting the gospel. 

8. Full of faith and power ; cher- 
ishing an unwavering confidence in 
the Lord Jesus, and signally aided 
by divine power. Stephen's ability, 
through divine aid, to work miracles, 
is particularly intended. 

9. Tke synagogue^ which is called 
the synagogue of the Libertines. In 
every considerable city where Jews 
lived, they erected places of worship, 
or synagogues. As the Jewish reli- 
gion required its adherents to appear 
in Jerusalem at stated times, every 
year, to attend the great festivals, 
the Jews who dwelt together in 
foreign cities, or districts, built for 
their use in Jerusalem also syna- 
gogues, which were named accord- 
ing to the city or district of the pro- 
prietors, or in some way descriptive 
of the owners. Such places for Jew- 
ish worship would be required, doubt- 
less, at other times besides the festi- 
vals, as so many occasions would 
arise, both of a public and of a per- 
sonal nature, for foreign Jews to 
visit the city. One of these syna- 
gogues was called the synagogue of 
the Libertines., that is, Freedmen. In 
explanation of this word, it is neces- 
sary to observe that it is of Roman 
origin. It was the custom of the 
Romans to reduce to slavery ene- 
mies whom they had taken in battle. 
History informs us that multitudes 
of Jews thus became reduced to ser- 
vitude among the Romans. Many 
persons of this class were also set 



the synagogue of the Libertines, 
and Cyrerjians, and Alexandrians, 
and of them of Cilicia, and of Asia, 
disputing with Stephen. 

10 And they were not able to 

free ; and to such freed persons and 
their children the appellation liber- 
tini, freedmen, was given. Philo, an 
ancient Jewish writer of authority, 
mentions that a portion of territory, 
belonging to the city of Rome, was 
expressly set apart for the residence 
of such Jews. These, as well as 
other Jews, were in the habit of 
visiting Jerusalem ; and they needed 
a synagogue for their convenience. 
Their synagogue was that of the 
Libertines, or Freedmen. || Cyrc- 
nians. These were Jews wlio resid- 
ed in the region of Libya Cyrenaica, 
in Northern Africa, and particularly 
in Cyrene, a large and powerful city 
of Cyrenaica, a few miles from the 
Mediterranean, and a resort of large 
numbers of Jews. They also had a 
synagogue in Jerusalem. || Alexan- 
drians ; Jews of Alexandria in Egypt. 
The city of Alexandria and the sur- 
rounding region abounded with Jews, 
who enjoyed great privileges, both 
civil and religious. |1 Of them of Ci- 
licia; Jews, living in Cilicia, a prov- 
ince of Asia Minor, of which Tarsus, 
the apostle Paul's birthplace, was 
the chief city. See 21 : 39. || And 
of Asia. The word Asia does not 
here signify the whole continent, so 
called. It is used in the New Testa- 
ment to designate the extensive 
region which is called Asia Minor, 
and in a narrower sense for that 
which was called Proconsular Asia — 
a much smaller extent of country, 
sometimes called Ionia, of which 
Ephesus was the capital. In tliis 
narrower sense, the term embraced 
the provinces of Phrygia, Mysia, 
Caria, and Lydia. The word is here 
used in this more restricted sense. 

Jews residing in all these places 
had synagogues in Jerusalem for their 
particular accommodation. Indeed, 
it is said that there were as many as 
four hundn^d and eighty synagogues 
in Jerusalem. 



100 



ACTS. 



[A. D. 33. 



resist the wisdom and the spiiit 
by which he spake. 

11 Then they suborned men, 
which said, We have heard him 
speak blasphemous words against 
Moses, and against God. 

12 And they stirred up the peo- 



10. TJiey were not able to resist the 
2visdom and the spirit, &c. Stephen, 
through divine aid, showed a knowl- 
edge of rehgious doctrine, and an 
abihty to apply his knowledge to the 
occasions which arose, that made 
him entirely superior to his oppo- 
nents in argument. The Holy Spnit 
gave him an effective firmness and 
zeal. In him was the Saviom-'s 
promise verified — " It shall be given 
you in that same hour what ye shall 
speak; for it is not ye that speak, 
but the Spirit of your Father which 
speaketh in you." See Matt. 10 : 19, 
20. We are reminded, too, of our 
Lord's declaration to his apostles in 
Luke 21 : 15 — "I will give you a 
mouth and wisdom, which all your 
adversaries shall not be able to gain- 
say nor resist." 

11. They suborned men; procured 
men, by bribery, or other unjust 
means, to bring a false accusation 
against Stephen. The same spirit 
which compassed the death of Jesus, 
was active in reference to Stephen. 
Compare Matt. 26 : 59, 60. || Blas- 
phemous words against Moses and 
against God; language derogatory 
to the honor of Moses and of God, 
tending to diminish the reverence 
which ought to be felt for Moses and 
for God. The accusation was a false 
one, and was procured in an unjust 
manner. The charge was, probably, 
grounded on declarations which Ste- 
phen had made respecting Jesus (see 
V. 14), maintaining that he was the 
Messiah; that Jesus the Messiah, 
instead of Moses, ought now to be 
regarded as their spiritual leader ; and 
distinctly announcing the doom which 
awaited the city, or temple, and the 
nation, if they persisted in rejecting 
Jesus. They perverted such declara- 
tions, and pretended to consider them 



pie, and the elders, and the scribes, 
and came upon him, and caught him, 
and brought him to the council, 

13 And set up false witnesses, 
which said, This man ceaseth 
not to speak blasphemous words 
against this holy place, and the law ; 



as inconsistent with their duty to 
Moses. They grounded on them, 
also, a charge of blasphemy against 
God, because all acknowledged God 
as having inspired Moses for his 
office as lawgiver to the Jews. Their 
professed reverence for Moses was so 
great, that they would represent as 
awfully criminal any language, or 
opinions, that seemed to diminish the 
honor which had been paid to him. 
By bringing against Stephen a charge 
of blasphemy, they evidently sought 
to have him put to death, under color 
of the law ; for such was the punish- 
ment which the law of Moses de- 
nounced against blasphemy. See 
Lev. 24 : 16 — " He that blasphemeth 
the name of the Lord, he shall surely 
be put to death, and all the congre- v 
gation shall certainly stone him.'' 
Compare, also, Matt. 26 : 65, 66. 

12. They stirred up the people, and 
the elders, and the scribes. Besides 
exciting the common people, they 
also sought to excite the passions 
and ill-v/ill of the chief men, from 
among whom the members of the 
sanhedrim were chosen. See 4 : 5. 
Thus they could easily secure an as- 
sembling of this court, and hope to 
obtain Stephen's death with some 
show of regard to law. \\ And 
brought him to the council ; to the 
sanhedrim, before Avhich court it was 
proper that the charge of blasphemy 
should be brought. 

13. And set up false ivitncsses. We 
need not suppose that these witnesses 
ascribed to Stephen language entirely 
different from that which he had 
spoken. The falsehood in their testi- 
mony may have consisted in their not 
correctly reporting his language, and 
in putting a wrong and unauthorized 
construction on it ; though still they 
may have intermingled real falsehood 



A. D. 33.] 



CHAPTEH VI. 



101 



14 For we have heard him say, 
That this Jesus of Nazareth shall 
destroy this place, and siiall change 
the customs which Moses deliv- 
ered us. 

with truth. '|j J gainst this holy jdace. 
The whole country of the Jews was 
called holy, in distinction from coun- 
tries inhabited by Gentiles, inasmuch 
as Gentile lands were polluted by 
idolatry and numerous vices. Par- 
ticularly was Jerusalem called the 
holy city (Matt. 4:5); and still more 
eminently was the temple thus called, 
as being the seat of religious worship, 
and the earthly abode of the Deity. 
It is most likely that these false wit- 
nesses meant the temple by the words 
this holy place. \\ The laic ; the law 
of Moses, in other words, the Jewish 
religion. Thus they endeavored to 
excite indignation against Stephen, 
as a reviler of most sacred things. 

14. For we have heard him say, &c. 
Stephen had, no doubt, warned the 
people, that if they persisted in their 
opposition to Jesus, their city and 
temple would be destroyed. Jesus 
himself had made declarations of the 
same import. See Matt. 23 : 37, 33. 
Luke 11) : 41 — 44. Stephen had, we 
may well believe, maintained that a 
new order of things as to religion was 
now commenced ; that the sacrifices 
and other forms of worship which 
Moses had established, were to cease, 
and were to be followed by a more 
spiritual dispensation. Jesus had 
made similar declarations. See John 
4 : 21 — 23. A wrong construction, 
however, was put upon the words of 
Stephen. They were taken out of 
their proper connection ; a different 
turn was designedly given to them 
from what he intended ; the form of 
expression was doubtless altered so as 
to make the language offensive to the 
people and to the rulers. Particular- 
ly was an endeavor made to show 
that his language proceeded from 
contempt of Moses and the Jewish 
religion, and from dislike of the na- 
tion. Language that is perfectly in- 
nocent in itself, can, by an unfriendly 
person, be abused by inserting a word 



15 And all that sat in the coun- 
cil, looking steadfastly on him, saw 
his face as it had been the face of 
an angeL 



or tAvo, or by giving a shade of mean- 
ing that did not originally belong to 
it, or by altering the connection of 
words, so as to be quite different in 
sense from what the original speaker 
meant. And persons who thus abuse 
language are as really false witnesses, 
as if they brought a charge which 
could not have the least semblance 
of truth. That a feeling of contempt 
for Jesus and his followers was cher- 
ished by these false witnesses, and 
that an endeavor was made to excite 
ill-temper among the persons who 
heard them, is evident from the man- 
ner of expression, as found in the ori- 
ginal. Their declaration may be thus 
literally represented — " We have 
heard him say, that Jesus, this Naza- 
rene, shall destroy this place," &-c. 
The odious epithet, this JVazarcne, 
was itself enough to provoke the by- 
standers to malice. In truth, there 
was among the rulers and some of the 
people a fixed hostility against the 
cause of Jesus, however wisely and 
mildly that cause might be main- 
tained ; and only a slight occasion 
was needed for that hostility to dis- 
play itself. II The customs which Mo- 
ses delivered to us ; the religious prac- 
tices, which Moses enjoined ; the rites 
and ceremonies of the Jewish religion. 
The accusation brought against Ste- 
phen was, substantially, that he was 
aiming to destroy the Jewish religion. 

15. The face of an angel. An an- 
gel was conceived of as having an 
expression of countenance peculiarly 
noble and dignified. Stephen, ar- 
raigned before the chief court of the 
Jews on a charge of blasphemy, 
which, by the Jewish law, was pun- 
ishable with death, in presence of 
rulers and people who were preju- 
diced against him, and from whom he 
could expect no favor, was perfectly 
self-collected, conscious of no crime, 
and enjoying the approval of his Sa- 
viour. He did not seek to provoke 



102 



ACTS. 



[a. d. 33. 



CHAPTER Vn. 

1 Stephen, permitted to answer to the accu- 
sation of blasphem_v, 2 showeth that Abra- 
ham worshipped God rightly, and how God 
chose the fathers 20 before Moses was 
born, and before tlie tabernacle and temple 
were built : 37 that Moses himself wit- 
nessed of Christ : 44 and that all outward 
ceremonies were ordained according to the 
heavenly pattern, to last but for a time : 
51 reprehending their rebellion, and mur- 
dering of Christ, the Just One, who the 
prophets foretold should come into the 



his accusers, or his judges ; yet he 
feared nothing. His serenity and 
firmness gave a pecuhar animation to 
his countenance, and his whole as- 
pect was that of a man specially aided 
from heaven. The beholders, un- 
friendly though they were, could not 
look on him but with reverence and 
awe, so unearthly a dignity seemed 
ibearaing from his face. 

Thus, too, Jesus, in the presence of 
Pilate, and under accusation by the 
ichief priests and elders, conducted 
with such self-possession and firm- 
ness as excited the Roman governor's 
amazement. See Matt. 27 : 14. The 
apostle Paul, too, though a prisoner 
in chains, was so sustained and em- 
boldened by the religion of Christ, as 
that Felix trembled before him. See 
Acts 24 : 25. The appearance which 
Stephen exhibited before the sanhe- 
drim, may also remind us of the effect 
produced on the person of Moses, 
while on the mount receiving the 
law from the Lord. When he came 
down, his face shone, and the people 
were afraid to come nigh him. See 
Ex. 34 : 29, 30, 35. 

How sustaining is the power of re- 
ligion ! How it elevates a person's 
character ! What a difference be- 
tween Stephen and his adversaries, 
as to piety and happiness ! 

CHAPTER VII. 
1. Tlicn said the high priest^ &c. 
The high priest was, by his office, 
the president of the sanhedrim, and 
would therefore call on Stephen to 
answer to the charge which had been 
brought against him. 6 : 11, 13, 14. 



world. 54 Whereupon they stone him to 
death, \\ho commendeth his soul to Jesus, 
and humbly prayeth for them, 

THEN said the high priest, Are 
these tilings so ? 
2 And be said, Men, brethren, 
and fathers, hearken ; The God of 
glory appeared unto our father 
Abraham when he was in Meso- 
potamia, before he dwelt in 
Charran, 



The inquiry. Are these things so ? was 
put to Stephen. 

2. And he said. Stephen then be- 
gan to speak in his own defence. 
His address appears to have been in- 
terrupted by the excited and impatient 
multitude, before he had time to touch 
the precise points on which he was 
accused. This circumstance makes 
it difficult to determine exactly the 
purpose of Stephen, in minutely de- 
tailing the chief facts in the national 
histor}' from the time of Abraham to 
the building of the temple by Solo- 
mon. Very probably he perceived, 
from the circumstances in Avhich he 
was placed, from the appearance of 
his judges, and from the persecution 
which was alread}^ commenced against 
tlie apostles (chapters 4 and 5), that 
it would be of no use regularly to vin- 
dicate himself against the charges 
which had been made. He might, 
therefore, have been divinely led to 
show by historical facts, and particu- 
larly by the conduct of the nation at 
different times towards Moses, tliat 
they had frequently been guilty of 
rejecting the messengers of God. 
With this general purpose, he also 
combined a design to rebuke their 
idolatrous reverence for the temple, 
suggesting to them, in words from 
their own Scriptures, that God's 
honor was quite independent of any 
earthly temple ;, and that, even with- 
out the splendid temple at Jerusalem, 
God s honor and worship might still 
be maintained. He then led his 
hearers to a direct comparison of their 
conduct towards Jesus with the con- 
duct of preceding generations, show- 



A. D. 33.] CHAPTER VE. 



103 



3 And said unto him, Get thee 
out of thy country, and from thy 
kindred, and come into the land 
which I shall show thee. 

4 Then came he out of the land 
of the Chaldeans, and dwelt in 
Charran. And from thence, when 

ing that the spirit of opposition to the 
Lord's messengers was possessed in 
an eminent degree also by them. 
II Men, brethren, and fathers. The 
word corresponding to men, was fre- 
quently employed among the ancients 
as indicative of respect for the hearers, 
and as adapted to excite attention to 
the speaker. See on 1 : 16. With 
reference to modern practice in ad- 
dressing an assembly, the word may 
be here regarded as redundant, and 
might, in accordance with English 
idiom, have been omitted in the trans- 
lation ; for Stephen was not address- 
ing three classes of hearers. || The 
God of glory ; the glorious God. By 
using this reverential epithet, Stephen 
showed that he had not, as the false 
witnesses had accused him, lost his 
regard for God, nor was in any de- 
gree guilty of blasphemy. || Our 
father Abraham. The Jews were 
fond of acknowledging their descent 
from Abraham, as a man eminently 
chosen of God. They familiarly, 
though with deep respect, gave him 
the epithet father. See Matt. 3 : 9. 
John 8: 39. Luke 16: 24. \\ When 
he was in Mesopotamia. Mesopota- 
mia was the country where the an- 
cestors and relatives of Abraham 
lived. Accordingly, when Abraham 
directed his servant (Gen. 24 : 4), 
" Thou shalt go unto my country and 
to my kindred, and take a wife for 
my son Isaac," the servant went to 
Mesopotamia (Gen. 24 : 10), unto the 
city of Nahor, who was Abraham's 
brother. Gen. 11 : 27. || Before he 
dwelt in Charran. The word Charran 
in the New Testament is the same as 
JUran in the Old. Gen. 11 : 31. It 
was a city in the northern part of 
Mesopotamia, in which Abraham and 
his company tarried some time, while 
on their way from their native place 
to Canaan. 



his father was dead, he removed 
him into this land wherein ye 
now dwell. - 

5 And he gave him none inher- 
itance in it, no, not so much as to 
set his foot on : yet he promised 
that he would give it to him for a 

3. And said unto him, &c. The 
divine direction here repeated is 
quoted from Gen. 12 : 1. 

4. Came he out of the land of the 
Chaldeans. Mesopotamia, mentioned 
in the second verse, is here meant. 
Chaldea, or the country of the Chal- 
deans, was sometimes used in a very 
extensive sense, as including Mesopo- 
tamia. Strictly speaking, Chaldea 
was the country which lay along the 
southern part of the rivers Tigris and 
Euphrates. The same region appears, 
on some maps, to be also called Baby- 
lonia. Further to the north was 
Mesopotamia ; but Chaldea was some- 
times used so extensively as to in- 
clude Mesopotamia. || Divelt in 
Charran ; in Haran. Here Abraham 
made a temporary sojourn. As Haran 
was in a remote part of Mesopotamia, 
or the land of the Chaldeans, and 
Abraham was on his way out of that 
land, he is here said, in a general way 
of speaking, to have come out of it. 
II From thence, ichen his father teas 
dead. Terah, Abraham's father, died 
in Haran. See Gen. 11 : 32. || He 
removed him into this land, &c. 
God directed him to remove into 
the land of Canaan. He accordingly 
left Haran, and proceeded to Canaan. 
See Gen. 12 : 5. 

5. And lie ga,ve him none inherit- 
ance in it. God promised to Abra- 
ham that the land of Canaan should 
become the possession of his descend- 
ants, and not properly his own. He 
said, in Gen. 12 : 7, " Unto thy seed 
will I give this land ; " and in Gen. 
15 : 18, " Unto thy seed have I given 
this land." || Not so much as to set 
his foot on ; or, as we say, not a foot 
of the land. || Yet he promised that 
he would, give it to him for a posses- 
sion. The country might, in a gen- 
eral sense, be called Abraham's by 
gift from God, since God promised it, 



104 



ACTS. 



[a. d. 33. 



possession, and to his seed after ! 
him, -when as yet he had no child. 

6 And God spake on this wise. 
That his seed should sojourn in a 
strange land : and that they should 
biiiig them into bondage, and 
entreat them evil foiu* hundred 
years. 

7 And the nation to whom they 
shall be in bondage will I judge, 
said God : and after that shall they 
come forth, and serve me in this 
place. 

8 And he gave him the covenant 
of circumcision. And so Abraham 
begat Isaac, and chcumcised him 
the eighth day ; and Isaac begat 
Jacob, and Jacob begai the twelve 
patriai-chs. 

9 And the pati-iarchs, moved 
with enyy, sold Joseph into Egypt : 
but Grod was with him. 



as it were, to him for his posterity. 
j| men as yet he had no child. The 
promise to Abraham that his posterity 
should possess the land, and that his 
posterity should be exceedingly nu- 
merous, was made before he had a 
son, and when the prospect of fulfil- 
ment to the promise was discoura- 
ging. '■' Behold," said Abraham (Gen. 
15 : 2, 3), " to me thou hast given no 
seed ; and lo, one born in my house 
[that is, one of my home-born ser- 
vants] is mine heir." God did 
not allow the promise, however, to 
fail. For, in memory of the divine 
promise that Abraham's posterity 
should be as the stars for number 
(Gen. 15:5), Closes afterwards de- 
clared to the Hebrews, " The Lord 
your God hath multiplied you ; and 
behold, ye are this day as the stars of 
heaven for multitude.'' Deut. 1 : 10. 

6. God spahe on this icise ; God 
spake thus. || Tliat his seed should 
sojourn in a strange land. Compare 
Gen. ]5: 13,14. The residence of 
the Hebrews in Egypt is here referred 
to. II They should bring, &c. ; the 
people of the foreign land, namely, 
the Egyptians, would reduce the He- 
brews to bondage. || Entreat ; or, as 



! 10 And delivered him out of 
all his afflictions, and gave him 
favor and wisdom in the sight of 
Pharaoh king of Egypt ; and he 
made him governor over Egj^pt, 
and all his house. 

11 Now there came a dearth 
over all the land of Eg}"pt and 
Chanaan, and great affliction ; and 
our fathers found no sustenance. 

12 But when Jacob heard that 
there was corn in Eg}'pt, he sent 
out our fathers first, 

13 And at the second time Jo- 
seph was made known to his 
brethren : and Joseph's kindred 
was made known unto Pharaoh. 

14 Then sent Joseph, and call- 
ed his father Jacob to him, and all 
his kindred, threescore and fifteen 
souls. 

15 So Jacob went down into 



we now say, treat. \\ Four hundred 
years. Compare Ex. 12 : 41. 

8. The coveimnt of circumcision. 
God engaged, or covenanted, with 
Abraham to give him a numerous 
posterity, and to be in a special sense 
a God to him and his posterity. This 
covenant was confirmed by the rite 
of circumcision on the part of Abra- 
ham and his descendants. Gen. 
17 : 4—10. II Tlie eighth day. Com- 
pare Gen. 17 : 12. || The ticclve pa- 
triarchs. The twelve sons of Jacob 
were thus called by way of eminence, 
as being fathers of the twelve tribes 
of Israel. Their names are given in 
Gen. 35 : 2:3—26. 

9. Moved icith etivy. The brothers 
of Joseph were excited to envv against 
him, in consequence of their father's 
partiality towards him. See Gen. 
37 : 3, 4. II Sold Joseph into Egypt. 
See Gen. 37 : 25—28. || God was 
icithhim. See Gen. 39: 2, 21. 

10. 11. Delivered him, *fcc. See 
Gen. 41 : 38—45, 54. 

12. See Gen. 42 : 1—3. 

13. Joseph 7cas made knoicn, &c. 
See Gen. 45 : 1—3, 16. 

14. Then sent Joseph, &c. See 
Gen. 45 : 17 — 21. || Threescore arid 



A. D. 33.] 



CHAPTER Vn. 



105 



Egypt, and died, he, and our 
fathei-s, . 

16 And were carried over into 
Sychein, and laid in the sepulchre 
that Abraham bought for a sum 

fifteen souls; seventy-five persons. 
In stating- the number as seventy- 
five, Stephen fohowed the mode of 
enumeration which v/as common 
among the Jews in his time. For 
convenience' sake, probably, the cus- 
tom had arisen of adding to the num- 
ber of those who actuaUy went down 
to Egypt, some who were born after 
that time, as weh as the two sons of Jo- 
seph. In Gen. 46 : 27, it is said, " all 
the souls of the house of Jacob which 
came into Egypt were threescore and 
ten," or seventy. And even in this 
number are included Joseph and his 
wife, and their two sons; for in the 
26th verse of the same chapter, the 
number is stated at threescore and 
six. Though Joseph and his imme- 
diate family did not come into Egypt 
with Jacob, yet they belonged to the 
number of his descendants, who 
were settled in Egypt ; and thus the 
whole number amounted to seventy. 
It probably became customary, in 
subsequent ages, to associate with 
those persons who settled in Egypt 
with Jacob, the two sons of Manas- 
seh, namely, Ashriel and Zelophe- 
liad (1 Chron. 7 : 14, 15,) and the 
three of Ephraim, namely, Shuthelah, 
Ezer, and Elead (1 Chron. 7 : 20, 
21,) who were born some time after. 
And thus it became the established 
practice to speak of the number of 
Jacob's family in Egypt as being 
seventy-five. 

16. And were carried over into Sy- 
chem. Sychem is the same as Slchem 
(Gen. 12:6), and Shechem (Gen. 
37 : 12), in the Old Testament. It 
was a city among the mountains of 
Ephraim, in the valley between 
mount Ebal and mount Gerizim. 
The remark of Stephen docs not 
relate to the burial of Jacob, but to 
that of the fathers^ as distinguished 
from him ; for, as we learn from 
Gen. 49 : 29, 30, 50 13, 23 : 19, Jacob 
was buried in Hebron, not in She- 



of money of the sons of Emmor, 
the father of Sychem. 

17 But when the time of the 
promise drew nigh, which God 
had sworn to Abraham, the people 

chem. In regard to the patriarchs, 
the sons of Jacob, there was a cur- 
rent tradition among the Jews that 
their bodies were conveyed to She- 
chem, and there buried, with the 
exception of Joseph's body, which 
was preserved in Egypt, and was 
carried away by the children of Is- 
rael when they left Egypt for Ca- 
naan. See Gen. 50 : 25, 26. Ex. 
13 : 19. The Old Testament gives 
us no account of the matter. || The 
sepulchre that Abraliam bought for a 
sum of money of the sons of Emmor. 
Emmor is the same as Hamor in the 
Old Testament. Gen. 33 : 19. It 
appears, from Gen. 33 : 18, 19, that 
it was Jacob, not Abraham, who 
bought land of Hamor, the father 
of Shechem. Abraham had previ- 
ously bought land in Hebron from 
the sons of Heth. Gen. 23 : 17—20. 
Some ancient manuscripts of the 
Acts have here, instead of the word 
Abraham, the words our father, which 
may refer to Jacob, It is generally 
thought, however, as most probable, 
that Luke, the author of the Acts, 
used neither of these expressions, 
but wrote simply the word which 
should be translated he bought ; and 
as Jacob is here the chief subject of 
discourse, it was he who was referred 
to as having bought the land, accord- 
ing to the account in the Old Testa- 
ment. 

17. The time of the promise drew 
nigh. The promise here referred to 
may be that made to Abraham in 
Gen. 12: 7 — "Unto thy seed will I 
give this land; " or, that recorded in 
Gen. 15 : 14, 16 — " Thy seed shall 
come out [from Egypt] with great 
substance;" and, "In the fourth 
generation, they shall come hither 
[to Canaan] again." Compare, also, 
Gen. 22 : 17. || The people greiv, 
&c. ; as we read in Ex. 1:7, " The 
children of Israel — increased abun- 
dantly," &c. 



106 



ACTS. 



[a. d. 3a 



grew and multiplied in Egypt, 

18 Till another king arose, 
which knew not Joseph. 

19 The same dealt subtilely 
with our kindi'ed, and evil-en- 
treated our fathers, so ' that they 
cast out then- young children, to 
the end they miglit not live. 

20 lu which time Moses w'as 
born, and was exceeding fair, and 
nourished up in his father's house 
tlii-ee months : 

21 And when he was cast out, 
Pharaoh's daughter took him up, 

IS. Vfliich knew not Joseph; re- 
membered not with gratitude, nor 
acknowledged, the nation's obliga- 
tions to Joseph. This language of 
Stephen seems to be quoted from 
Ex. 1:8. 

19. Dealt subtilely; craftily, thus 
plotting for the ruin of the nation. 
11 So that they cast out^ &c.; so that 
the Hebrew parents exposed their 
infants to death. It would seem that 
Pharaoh, besides the command to 
cast every infant son into the river 
Nile, treated the Hebrews with such 
rigor that, through dread of training 
up any children to endure their own 
hard lot, they in some instances 
abandoned their daughters, also, to 
death. 

20. Moses was horn, &c. Com- 
pare Ex. 2 : 2. 

21. And ichen he was cast mit, 
&c. ; was exposed on the river's 
bank. Compare Ex. 2 : 3 — 10. 

22. Moses iras learned in all the 
icisdom of the Egyptians. The Egyp- 
tians were at that time distinguished 
above all nations for proficiency in 
learning and the arts. It was com- 
mon, among the writers of antiquity, 
to call Egypt the mother of wisdom 
and science. In Solomon"-s time, 
Egypt was so eminent for learning, 
as to be a kind of standard for com- 
parison. Thus, in order to give a 
just impression respecting Solomon's 
wisdom, the sacred writer (1 Kings 
4 : 30) says, his " wisdom excelled 
the wisdom of all the children of the 
east country, and all the wisdom of 



and nourished him for her own son. 

2"2 Audi Moses was learned in 
all the wisdom of the Egyptians, 
and was mighty in words and iu 
deeds. 

23 And when he was full forty 
years old, it came into his heart to 
visit his brethren the children of 
Israel. 

24 And seeing one of them suf- 
fer wrong, he defended him, and 
avenged him that was oppressed, 
and smote the Egyptian : 

25 For he supposed his brethren 



Egypt." The leeirned men of Egypt 
were eminent for attention to astrol- 
ogy, to natural philosophy, medicine, 
mathematics, &c. Moses was, doubt- 
less, instructed by the Egyptian 
priests, who held a high rank in 
affairs of government, as well as in 
learning, and were greatly honored 
by the king. || Mighty in words and 
in deeds. This is spoken of Moses 
while he was yet in favor with the 
king. He was doubtless an excel- 
lent counsellor, and an efiicient officer 
in some parts of the king"s service. 
It seems, from the declaration of 
Moses, in Ex. 4 : 10, — " O my Lord, 
I am not eloquent, neither heretofore 
nor since thou hast spoken unto thy 
servant; but I am slow of speech, 
and of a slow tongue," — that he was 
not gifted with much ability in speak- 
ing, or with eloquence. Still, as a 
counsellor in public affairs, he may 
have been exceeding!}- able, and em- 
inently profitable to the king and 
the country. The account which Jo- 
' sephus has preserved respecting the 
j early life of Moses, though it has a 
! very fabulous air, had yet, doubtless, 
j a foundation in truth, and shows that 
■ he greatly distinguished himself in 
I Pharaoh's service, 
i 23. It came into his heart to visit 
I his brethren. Compare Ex. 2 : 11, 12. 
' 24. Smote the Egyptian; that is, to 
' death, slew him. 

j 25. For he supposed, Sec. Moses 
I may have already had some intima- 
i tion of the Lord s purpose to make 
I him a dehverer to his nation. But 



A. D. 33.] 



CHAPTER Vn. 



107 



would have understood how that 
God by his hand would deliver 
them : but they understood not. 

26 And the next day he showed 
himself unto them as they strove, 
and would have set them at one 
again, saying, Sirs, ye are breth- 
ren : why do ye wrong one to 
another ? 

27 But he that did his neigh- 
bor wrong, thrust him away, say- 
ing. Who made thee a ruler and a 
judge over us ? 

28 Wilt thou kill me, as thou 
didst the Egyptian yesterday ? 

29 Then fled Moses at this say- 
ing, and was a stranger in the land 



if not, still the affection and sympa- 
thy which he now showed for his 
countrymen in their affliction, and 
his interposing" in behalf of one of 
them when abused, he regarded as 
foretokening a deliverance to be ef- 
fected by his agency ; and, in the 
ardor of his feelings, he presumed 
that the Hebrews would generally 
regard the event in the same light. 
They knew, in general, from the 
promises to Abraham, that deliver- 
ance would come at some time ; 
and, as one of their number had now 
been signally avenged and rescued 
from Egyptian oppression, it would 
not be unnatural for them to turn 
their eyes to Moses, as the deliverer 
of the nation. But their spirits were 
so crushed by servitude, and hope 
had been so long deferred, that the 
idea of deliverance by Moses did not 
occur to them. 

26 — 2S. The next day, &c. See 
Ex. 2 : 13, 14. II Would have set them 
at one again ; wished to reconcile to 
one another the two Hebrews v/ho 
were quarrelling together. 

^29. Then fled Moses, &c. See Ex.2: 
15. The reply which Moses received 
from his countryman, made him be- 
lieve that his killing of the Egyptian 
had, or would, become known to 
Pharaoh. It would of course excite 
against him the king's anger. He 
therefore made his escape from Egypt. 



of Madian, where he begat two 
sons. 

30 And when forty years were 
expired, there appeared to him in 
the wilderness of mount Sinai, an 
angel of the Lord in a flame of 
fire in a bush. 

31 When Moses saw it, he won- 
dered at the sight ; and as he 
drew near to behold it, the voice 
of the Lord came unto him, 

32 Saying, I am the God of thy 
fathers, the God of Abraham, and 
the God of Isaac, and the God of 
Jacob. Then Moses trembled, 
and durst not behold. 

33 Then said the Lord to him, 



II The land of Madian ; the same as 
Midian (Ex. 2 : 15), a region of coun- 
try in Arabia, east of the northern 
part of the Red sea. It extended 
south as far as mount Sinai, and thus 
included Horeb. See Ex. 3:1. || Tico 
sons; Gershom and Eliezer. See 
Ex. 18 : 3, 4. For a particular ac- 
count of Moses' marriage with Zip- 
porah, the daughter of the priest of 
Midian, see Ex. 2 : 16—21. 

30. When forty years loere expired. 
These forty years passed after Moses 
left Egypt, so that he was now eighty 
years old. Compare v. 23. The 
movements of divine providence were 
apparently slow, and might seem 
regardless of the grinding oppression 
which the Hebrews were enduring. 
But those movements were steadily 
and surely proceeding to the desired 
result. God was preparing, in the 
retirement of Midian, the instrument 
which was to be exactly fitted for the 
work : and was allowing the Egyp- 
tians, in their mad counsels, to make 
the yoke intolerable to the Hebrews. 
When all things were ripe for the 
deliverance, he speedily effected it. 
II Mount Sinai. In Ex. 3 : 1, the 
mount is called Horeb. The same 
mountain had two peaks ; one called 
Horeb, the other, Sinai. \\ An anircl 
of the Lord, &c. See Ex. 3:2. ° 

31—34. Compare Ex. 3 : 3—10. 

33. Put off thy shoes. It was in 



108 



ACTS. 



[a. d. 33. 



Put off thy shoes from thy feet : 
for tlie place where thou standest 
is holy ground. 

34 I have seen, I have seen the 
affliction of my people which is 
in Egypt, and 1 have heard their 
groaning, and am come down to 
deliver them. And now come, I 
will send thee into Egypt. 

35 This Moses, whom they re- 



token of reverence for the divine 
Being that Moses was directed to put 
off his shoes, or, rather, sandals. As 
a sign of reverence it was also usual, 
in oriental countries, from the earliest 
ages, for a person to take off his san- 
dals before entering a temple. 

34. / have seen^ I have seen. Such 
repetitions were employed among the 
people of the East, as a very intensive 
way of speaking. The idea is, I am 
by no means ignorant of my people's 
affliction ; I know it well ; and though 
I may seem to have been regardless 
of it, yet I have deeply pitied them, 
and am determined to rescue them. 

35. Stephen now proceeds to re- 
mind his hearers of the manner in 
which their forefathers had treated 
Moses, though he was so evidently 
commissioned by God to be their 
deliverer and leader. The design of 
Stephen appears to have been, to 
show his hearers their resemblance to 
a former generation of their people, 
and to excite fears of the just dis- 
pleasure of Heaven on them, as it 
had fallen on their forefathers. — By 
the hand of the angel ; by the aid of 
the angel. An angel is a heavenly 
messenger, by whom God makes 
communications to men. Hence, in 
Scripture, when an angel is said to 
appear, and to deliver a message, God 
himself is also said to speak ; as in 
v. 30, where an angel is said to have 
appeared, compared with vs. 31 — 33, 
where the Lord himself is represented 
as speaking. In such cases, it was 
really a message from God that was 
delivered by an angel. It was God 
who spoke through his angel. And 
if, as is generally supposed, the angel 
who appeared on special occasions 



fused, saying, Who made thee a 
ruler and a judge ^ the same did 
God send to he a ruler and a de- 
liverer by the hand of the angel 
which appeared to him in the bush. 

36 He brought them out, after 
that he had showed wonders and 
signs in the land of Egypt, and in 
the Red sea, and in the wilderness 
forty 3^ears. 



was in reality a manifestation of the 
divine nature of Christ before his 
coming as man, then there would be 
an eminent propriety in ascribing to 
the Lord what the angel said. Com- 
pare Ex. 3 : 2 with vs. 4, 6. See also 
Ex. 32 : 34. 

36. Wonders and signs in the land of 
Egypt ; the miraculous plagues, with 
which God afflicted the Egyptians. 
See Ex. chap. 7—12. || In the Red 
sea; the sea, which lies between 
Egypt and Arabia, and through a part 
of which the miraculous passage of 
the Hebrews was made, and in which 
destruction overtook the Egyptian 
host while they were attempting also 
to pass through. See Ex. 14 : 21 — 31. 
II In the loUderness ; the Arabian 
desert, through which the Hebrews 
passed on their way to Canaan, and 
in which a great variety of miracles 
was performed. || Forty years. The 
passage from Egypt to Canaan could 
have been made in a very short time 
by a nearer and direct route ; but 
the Hebrews were not sufficiently 
recovered from that abjectness of 
spirit which their servitude in Egypt 
had produced, to encounter the ene- 
mies and the difficulties with which 
they would have had to contend. See 
Ex. 13 : 17. Nor did the route by 
the way of Sinai require so protracted 
a stay in the wilderness as actually 
took place ; the people might have 
reached Canaan, in a comparatively 
short time even by that route. But 
when they had come sufficiently near 
to Canaan, to send spies for gaining 
information concerning the country 
and its inhabitants, the spies, with 
the exception of two men, Caleb and 
Joshua (Num. 14 : 6), brought back a 



A. D. 33.] 



CHAPTER Vn. 



109 



37 This is that Moses, which 
said unto the children of Israel, A 
Prophet shall the Lord your God 
raise up unto you of your breth- 
ren, like unto me ; him shall ye 
hear. 

38 This is he, that was in the 
church in the wilderness with the 
angel which spake to liira in the 



discouraging report ; and the people, 
in their dejection and distrust of God, 
proposed to return to Egypt. See 
Num. 13 : 2, 3, 26—29. 14 : 4. In 
consequence, the Lord condemned 
them to wander in the desert forty 
years, till all the adults who came 
out of Egypt, excepting Caleb and 
Joshua, should die. See Num. 14 : 
29, 33, 38. 

37. This is that Moses which said, 
&.C. The saying of Moses, here 
produced, is found in Deut. 18 : 18. 
Stephen represents Moses as dis- 
tinctly foretelling the coming of the 
Messiah in the capacity of a prophet, 
invested with peculiar authority ; and 
he thus tacitly warns his hearers of 
the guilt and danger they incurred 
by refusing to receive Jesus, who was 
this prophet. Compare Acts 3 : 22. 

38. This is he; this is the same 
Moses. |j That was in the church. The 
word here translated church properly 
signifies an assembly, or collection of 
people, and is the same that is trans- 
lated asseinh'ij in Acts 19 : 32, 39, and 
41. In this passage it means the 
assembly of the Hebrews at mount 
Sinai, when the ten commandments 
were proclaimed, [j JVith the angel 
which spalce to him in the mount Sinai. 
In Ex. 19 : 20, where we have the 
account of Moses' going up mount 
Sinai, and of the proclaiming of the 
ten commandments, no mention is 
made of an angel. Nor in the follow- 
ing chapters of Exodus, in which we 
read of Moses' receiving communica- 
tions from God, is there mention of 
an angel's agency being employed. 
But as divine communications were 
generally made through the medium 
of angels, it became understood among 
the Jews that God spoke through an 



mount Sinai, and with our fathers : 
who received the lively oracles to 
give unto us : 

39 To whom our fathers would 
not obey, but thrust him from 
them, and in their hearts turned 
back again into Egypt, 

40 Saying unto Aaron, Make 
us gods to go before us : for as 



angel when he gave his commands to 
Moses. See also v. 53 of this chapter. 
II The lively oracles. By oracles are 
meant the communications which 
God made to the Hebrews by Moses, 
particularly his precepts and the 
promises to the obedient. These 
are called lively, as contributing to 
the life of the soul by revealing 
God's will and drawing men to true 
happiness. God employed them as 
life-giving instructions; and they were 
preparatory to the gospel of Christ, 
who was the light and the life of men. 
John 1:4. 

39. Our fathers would not obey. 
The Israelites, while journeying in 
the wilderness, often treated Moses 
most unworthily, and expressed re- 
gret at their having been removed 
from Egypt. Though Moses had, 
been so great a benefactor to them, 
and was so evidently under divine 
guidance, yet, in their discontent, they 
were often on the point of shaking 
off his authority. See Ex. 14 : 11, 12. 
16 : 3. 17 : 3. Num. 11 : 5. Partic- 
ularly in Num. 14 : 4, " They said 
one to another, Let us make a captain, 
and let us return into Egypt." See 
also Num. 21 : 5. Perhaps Stephen 
dwelt thus minutely on the perverse 
conduct of the Israelites towards 
Moses, so that his hearers might be 
led to see the resemblance between 
their ancestors in the desert, and 
themselves as unwilling to submit to> 
the Lord Jesus. 

40. Saying unto JJar on, &c. Com- 
pare Ex. 32:1. \\ Make us gods; 
images of some god. || We wot not; 
we know not. The stay of Moses on 
mount Sinai, receiving communica- 
tions from God, was the occasion of 
the people's rash declaration and de-- 



110 



ACTS. 



[a. d. 33. 



for this Moses, which brought us 
out of the land of Egypt, we wot 
not what is become of him. 

41 And they made a calf in 
those days, and offered sacrifice 
unto the idol, and rejoiced in the 
works of their own hands. 

42 Then God turned, and gave 



mand. See Ex. 24 : 18. As they 
gave up the expectation of being 
further conducted by Moses, their 
low views of the divine nature led 
them to seek some visible object in 
which to confide. 

41. And they made a calf, &c. 
See Ex. 32 : 4—6. The Hebrews 
had, in Egypt, become familiar with 
the sight of images, as representatives 
of divinities, and as objects of worship. 
Some of them had, also, as would 
appear from Ez. 20 : 7, 8, 24, actually 
practised the Egyptian idolatry. They 
were led, on the occasion here re- 
ferred to, to make a calf as a symbol 
of the Deity, by what they had wit- 
nessed in Egypt. A principal divinity 
among the Egyptians was Apis, who 
was worshipped under the form of 
an ox. Some suppose that, by this 
divinity, Osiris was really meant, 
who had formerly been a king of the 
nation, and whom they honored as 
having introduced agriculture into 
the country, if not as having invented 
it ; and of whom, therefore, they re- 
garded an ox as a fitting representa- 
tive. In honor of this benefactor, a 
living bullock was actually made an 
object of religious veneration in 
Egypt. A calf was selected for this 
purpose, froin time to time, by the 
priests, according as certain marks 
were detected on it, or, more properly, 
as they were able to fix these marks 
on it. The animal thus selected 
was carried to the temple of Osiris, 
where it was fed and worshipped as 
a representative of that god, while 
it lived. The death of the sacred ox, 
which sometimes occurred in the 
course of nature, and sometimes was 
caused by drowning him in the Nile, 
according to directions in the ^acred 
books, was followed by great lamen- 



them up to worship the host of 
heaven ; as it is written in tlie 
book of the prophets, O ye house 
of Israel, have ye offered to me slain 
beasts and sacrifices by the space of 
forty years in the wilderness ? 

43 Yea, ye took up the taber- 
nacle of Moloch, and the star of 



tations, as if Osiris had just died. 
The appearing of anotlier animal with 
the proper characteristics for being 
regarded as a deity, was hailed with 
demonstrations of the greatest joy, 
as if Osiris was returned to lite. 
II Offered sacrifice unto the idol, and 
rejoiced, &c. ; kept a festival day 
in honor of the idol which their own 
hands had made, instead of honoring 
and obeying Him who had made 
them, and had so signally interposed 
in their behalf. 

42. Then God turned ; turned away 
from the people in his displeasure. 
II And gave them up to worship the 
host of heaven; allowed them, in 
judgment, to take their own evil 
course, to go on indulging their sinful 
dispositions, so that they multiplied 
their idols, and paid homage to the 
heavenly bodies. || In the booh of the 
prophets. The books of the twelve 
minor prophets, from Hosea to Mal- 
achi, were spoken of by the Jews 
as one book. Reference is here made 
to Amos 5 : 25 — 27. |[ Have ye offered 
to me slain beasts and sacrifices? &c. 
This language seems, at first, to imply 
that the Israelites had neglected to 
offer sacrifices in the wilderness. It 
is really, however, intended as an 
acknowledgment that they had of- 
fered the appointed sacrifices ; and 
from the accounts in the Old Testa- 
ment, it is certain that the sacrifices 
required by Moses were performed. 
Yet, in connection with these external 
tokens of homage to God, many of 
the people secretly honored false 
gods, and did not, in their hearts, 
honor Jehovah. His worship was 
not observed with singleness of in- 
tention ; idolatrous practices were 
mingled with it. 

43. Ye took up; ye carried about 



9 



CHAPTER VIL 111 



A, D. 33.] 

your god Remphan, figures which 
ye made to worship them; and 



with you. II The tabernacle of Moloch. 
As the true God had a tabernacle, or 
sacred tent, made by divine direction 
(Ex. 25 : 8, 9), in which he was 
specially honored, so the heathen 
devotees of idolatry had sacred tents, 
which they regarded as belonging to 
their false gods. Small representa- 
tions of such tents, made in honor of 
Moloch, the Hebrew-s had in their 
possession in the wilderness : perhaps 
they were only small cases, or shrines, 
in which they might enclose little 
unages of the god. — Moloch was an 
idol of the Ammonites. This idol was 
a hollow statue of brass, having the 
face of a calf or a bull, with arms, like 
a man's, extended, yet bending for- 
wards. Children were offered to Mo- 
loch. They were placed on the arms 
of the idol, and underneath was a fur- 
nace glowing with fire, into which 
the hapless victims fell. Moses ex- 
pressly and most earnestly forbade the 
Hebrews to make their children pass 
through the fire to Moloch (Lev. 18: 
21. 20 : 2—5) ; that is, to burn their 
children in honor of that divinity. 
The language of the prophet Amos, 
and of Stephen, shows that there were 
worshippers of Moloch among the 
Hebrews in the wilderness. In sub- 
sequent ages (1 Kings 11 : 7), there 
was a place in the vicinity of Je- 
rusalem expressly devoted to his 
worship ; and his dreadful rites were 
performed by Ahaz, the king (2 Kings 
16 : 3), and by Manasseh. 2 Kings 
21 : 6. Subsequently, in the reign 
of the pious king Josiah, a reforma- 
tion was introduced, and Topheth, 
the place which had been devoted to 
Moloch, came to be viewed with 
abhorrence, and was desecrated — so to 
speak — by being made the receptacle 
of the refuse and filth of the city. 
2 Kings 23 : 10. Some writers con- 
sider Moloch as designed to represent 
the sun, which is, as it were, the 
king of the heavens ; the word Mo- 
loch, by its etymology, conveying the 
idea of royalty. Others state,^that 
the statue of Saturn among the Car- 



I will carry you away beyond 
Babylon. 



thaginians corresponded to that of 
Moloch among the Ammonites ; and 
hence, that Moloch was designed to 
represent the planet Saturn, and 
consequently belonged to the host 
of heaven — to the planets and stars, 
which some of the Hebrews wor- 
shipped. In honor of this idol, 
several eastern nations used to sac- 
rifice human victims. This abomi- 
nable practice arose from a mytho- 
logical story, that Saturn devoured 
his own offspring. Well might such 
a god be honored by the destruction 
of parental affection, and by the 
shouts and yells with which an in- 
furiate multitude drowned the cries 
of the hapless innocents ! What a 
diabolical system is idolatry ! |j The 
star of your god Remphan. The word 
Remphan is used in the Septuagint 
Greek translation of the Old Testa- 
ment for the Hebrew word Chiun, 
which was written by the prophet 
Amos. In consequence of having 
been adopted into that translation, it 
was well known to the Jews, and 
probably was more familiar to them 
than the original word used by 
Amos. Stephen therefore employed 
it. Chiun is believed to have been 
another name for Saturn. Probably 
the same heathen god was signified 
by each of the names Remjjhan and 
Cliiun. He was also worshipped 
under the image of a star. ]] / will 
curry yoa away beyond Babylon. In 
the book of Amos, we read, beyond 
Damascus. The general idea, how- 
ever, is tlie same in both expressions; 
namely, I will remove you away into 
a far distant land. It was Stephen's 
purpose to remind his hearers (in 
order to excite in their breasts fears 
as to the consequences of rejecting 
the Lord Jesus), that the disobedience 
of their forefathers had met with ex- 
emplary punishment in their being 
carried away into captivity. It was 
natural, then, that, so many ages after 
the event, he should mention Babylon, 
the land of the captivity, rather than 
Damascus. In being carried away 



113 



ACTS, 



[a. d. 33. 



44 Our fathers had the taber- 
nacle of witness in the wilderness, 
as he had appointed, speaking 
unto Moses, that he should make 
it according to the fashion that he 
had seen. 

45 Which also our fathers, that 



to Babylon, the people were removed 
far beyond Damascus ; so that the 
idea of the prophet was well retained, 
or, rather, a more impressive view of 
the divine judgment on the nation 
was presented. While Babylon was 
the country to which the Hebrew 
captives were transported, it was also 
the case that the ten tribes were re- 
moved beyond Babylon ; and doubt- 
less many of the exiled Jews, as dis- 
tinguished from the Israelites, or the 
ten tribes, found their abode beyond 
Babylon. Stephen's object did not 
require him to quote exactly from the 
Hebrew prophet in this instance, or 
in other clauses of this passage. 

44. Our fathers had the tabernacle 
of witness. This is the same as is 
called in the Old Testament the tab- 
ernacle of the congregation. Ex. 
29 : 42. It was the sacred tent, the 
temporary, movable structure, which 
was made under the direction of Mo- 
ses, by divine command, for religious 
services. It was at the door of this 
tabernacle tliat God made communi- 
cations to Moses, and met with the 
congregation. Ex. 29 : 42, 43. The 
word loitness is also employed in the 
Greek translation of the Old Testa- 
ment. The idea conveyed by the 
term tabernacle of tcitness may 
be, the tabernacle where God gave 
his testimony to the authority of 
Moses as his special minister, and 
where he communicated instructions 
for the people. || Jls he had ap- 
jwinted ; as God had directed. See 
Ex. 25 : 8. II According to the fashion 
that he had seen. Moses was directed, 
in Ex. 25 : 9, to make the sacred tent 
' according to all that the Lord should 
show him, after the pattern of tlie 
tabernacle.' Compare Heb. 8 : 5. 

45. Brought in with Jesus ; that is, 
with Joshua, who was appointed by 



came after, brought in with Jesus 
into the possession of the Gen- 
tiles, whom God drave out before 
the face of our fathers, unto the 
days of David ; 

46 Who found favor before 
God, and desired to find a taber- 



the Lord to lead tlie Hebrews into 
Canaan after Moses' death. See 
Josh. 1 : 1, 2. The word Joshua of 
the Old Testament, originating in the 
Hebrew langtiage, becomes Jesus 
when expressed in the Greek lan- 
guage of the New Testament. It 
may, also, be here incidentally re- 
marked that Joshua, the Hebrew 
leader, is meant by the name Jesus 
in Heb. 4:8. )[ Into the possession 
of the Gentiles; the country which, 
though promised to Abraham's pos- 
terity, the Gentiles, the Canaanites, 
then possessed. The land of Canaan 
is meant, into which Joshua brought 
the Hebrews for their permanent res- 
idence. II Whom God drave out^ &c. 
See Josh. 11 : 23. \\ Unto the days 
of David. Stephen is here speaking 
of the tabernacle which was made by 
direction of Moses, and was conveyed 
under Joshua into the land of Canaan. 
Being thus brought into Canaan, it 
remained a sacred tabernacle for the 
religious services of the nation till 
tlie time of David. David, the king, 
conceived the design of erecting a 
permanent temple tor the Lord. 2 
Sam. 7 : 2, 3. But being informed 
by the prophet Nathan, that the Lord 
chose not to employ him, who had 
been so much occupied in war (1 
Chron. 22 : 8), to build a temple, but 
his son (2 Sam. 7: J2, 13), David 
contented himself with making large 
preparations for the contemplated 
edifice. See 1 Chron. 22d chapter. 
As preparations were commenced in 
David's days for building the temple, 
it might be said, that the tabernacle 
was the seat of public worship " unto 
the days of David." 

46. Desired to find a tabernacle., &c. 
See 2 Sam. 7:2, 3, 7. The word 
tabernacle is here used in the general 
signification of a dwelling., and means 



A. D. 33.] 



CHAPTER Vn. 



113 



nacie for the God of Jacob. 

47 But Solomon built him a 
house. 

48 Hovvbeit, the Most High 
dvvelleth not in temples made 
with hands ; as saith the prophet, 

a fixed abode^ in distinction from the 
movable tabernacle. 

47. But Solomon built, &c. God 
had promised that David's son, who 
sliould succeed him in the govern- 
ment, should have the honor of build- 
ing' a temple for his worship. See 2 
Sam. 7 : 12, 13. David, accordingly, 
made abundant preparation, and spe- 
cially charged his son Solomon to 
build a house for the Lord God of 
Israel. See 1 Chron. 22 : 6, 1 1 . Sol- 
omon, in the early part of his reign, 
began the work, and carried it to com- 
pletion. See 1 Kings 6 : 1, 14. 7 : 51. 

Perhaps, in this part of his address, 
Stephen was wishing to bring his 
hearers to a right state of feeling in 
regard to the temple. One of the 
accusations against him was, that he 
had spoken of the temple in a de- 
rogatory manner. 6 : 14. He now 
showed them that God had been 
worshipped in a variety of places, and 
that more than one structure had 
been honored with his visible pres- 
ence. It was not impossible, then, 
Stephen would perhaps intimate, that 
the very temple in which they so 
much gloried might be deserted by 
the Lord. He wished, perhaps, to 
excite the thought, that, as a judg- 
ment on them for their sins, that 
edifice might be demolished. He 
proceeds to hint to them, that in the 
sight of God a splendid temple is of 
no avail. God needs no such place 
for his abode. Worship should pro- 
ceed from the heart. One splendid 
temple, they would doubtless recol- 
lect, had already been destroyed ; 
namely, that of Solomon, when the 
people were carried captive to Baby- 
lon. The present temple might meet 
with a similar catastrophe. 

43. The Most High dwelleth not in 
temples made with hands. The Most 
High, being an omnipresent Spirit, 
needs no temple made by man for 
10* 



49 Heaven is my throne, and 
earth is my footstool : w^hat liouse 
will ye build me.^ saith the Lord: 
or what is the place of my rest ? 

50 Hath not my hand made all 
these things ? 

1ns residence ; he cannot be confined 
within any walls. He is wholly 
independent of men, having the heav- 
en for his throne and the earth for 
his footstool. How vain, then, to 
rely on the temple, splendid to hu- 
man view though it might be, as a 
security for the continued care and 
favor of God, as though he needed 
such an abode, and was pleased with 
earthly magnificence ! The Jews of 
former ages seem to have presump- 
tuously relied on the fact of their 
having a temple consecrated to Je- 
hovah, as a reason for their being 
kindly regarded by him, and saved 
from ruin. See Jer. 7 : 4, &c. The 
utter vanity of such reliance Ste- 
phen's declaration instantly shows, 
especially as followed by his quota- 
tion from the Jewish Scriptures. It 
is worthy of remark that tlie apostle 
Paul, in his address to the Athenians, 
introduced the same expression, to 
give his hearers a just sense of the 
spiritual nature of the true God. 
See Acts 17 : 24. |j As saith the 
prophet ; Isaiah. 

4J, 51). Heaven is my throne, &c. 
The quotation is from Is. 66 : 1, 2. 
The design of the passage is, to show 
that the Most High is not confined 
within a temple, nor dependent on 
men for an abode. The universe is his 
dwelling. He is every where pres- 
ent. If we would form an idea of 
the majesty which belongs to him, 
we may conceive of him as occupy- 
ing all the heavens for a throne, and 
the earth for a footstool. How could 
such a Being be properly regarded 
as dwelling in a temple, which covers 
a mere speck of the earth's surface ? 
He himself made all things, too, and 
is wholly independent of his crea- 
tures. II The place of my rest; the 
place of my fixed abode. 

51. The remaining part of Ste- 
phen's address is so different in its 



114 



ACTS. 



[a. d. 3a 



51 Ye stiff-necked, and un- I not your fathers persecuted ? and 
circumcised in lieart and ears, ye ! they have slain them which show- 
do always resist the Holy Ghost : { ed before of the coming of the 
as your lathers did, so do ye. Just One ; of whom ye have been 

52 Which of the prophets have ! now the betrayers and murderers ; 



manner from the preceding, and ap- 
pears so little connected with it, as 
to occasion the belief that lie was 
interrupted by signs of impatience 
and anger on the part of his hearers. 
It became increasingly evident to 
him, in all probability, that they were 
bent on his death, and that it would 
be of no avail to proceed further, 
even if they would allow him. He 
did not, therefore, regularly proceed 
to apply to the case of his hearers 
the lessons of warning which the pre- 
ceding items in the Jewish history 
would suggest ; but, with deep earn- 
estness and undisguised faithfulness, 
he plainly and solemnly charged on 
them their opposition to God, and their 
resemblance to their forefathers, who 
had distinguished themselves by re- 
bellion agamst God and persecution of 
the prophets. As former generations 
had slain the prophets who had fore- 
told the Messiah's coming, so the 
present generation, and eminently the 
members of the sanliedrim, had put 
to death the Holy One of God. — Ye 
stiff-necked ; unwilling to submit to 
God, self-willed, perverse. |j Uncir- 
cumcised in heart and ears; a Jewish 
form of expression, meaning utterly 
indisposed to obey, and even to hear, the 
commands of God. Circumcision 
was regarded as a sign of moral purity 
and consecration to God. Stephen's 
hearers, though they had the sign, 
yet had not the qualities signified. 
They were Jews indeed, as to reli- 
gious rites and ceremonies ; but only 
outwardly. As to their hearts, they 
were indulging a determined spirit 
'of opposition to the divine will. || Ye 
do ahcays resist the Holy Ghost. By 
resisting men avIio were instructed 
by the Holy Spirit, and divinely sent 
to speak the word of God, they vir- 
tually and eminently resisted the 
Spirit himself. Stephen's hearers, 
and their forefathers, to whom he 
refers, were destitute of any just 



sensibility to the claims of religion. 
They were bent on persecuting tlie 
Lord's messengers, and rejecting the 
instructions and warnings which he 
had sent them. A thought similar to 
that which Stephen here expressed, 
was also employed by the Saviour, 
when he sent forth the apostles. 
" He that receiveth you," said he, 

receivetli me ; and he that receiveth 
me, receiveth him that sent me." 
Hence those that should reject the 
apostles would be considered as re- 
ject'mg the Lord himself, as the 
Saviour declares in Luke 10 : 16 — 
" He that heareth you, heareth me ; 
and he that despise th you, despise th 
me ; and he that despiseth me, de- 
spiseth him that sent me." 

52. IJliich of the prophets have not 
your fathers persecuted ? It was a 
general fact, in regard to the true 
prophets, that the Jews had perse- 
cuted them. Few, if any, of them 
had escaped persecution. Stephen 
did not convey the idea, that in no 
single instance had the Jews kindly 
treated a prophet. He spoke of their 
general conduct. In like manner, 
our Lord, in Matt. 23 : 37, charac- 
terized Jerusalem — " O Jerusalem, 
Jerusalem, thou that kiUest the 
prophets, and stonest them which 
are sent unto tliee ; " and declared, 
in Luke 13 : 33, as showing the hos- 
tility which the Lord's servants had 
encountered in Jerusalem, " It can- 
not be that a prophet perish out of 
Jerusalem." || Tlie Just One; the 
Messiah, so called, also, in 3:14. 
II Ye hate been noic the betrayers and 
murderers. Judas was eminently 
the traitor; but the sanhedrim and 
people acted also tlie unworthy part 
of betraying Jesus, by delivering up 
to the Roman power him who was 
really the Messiah, and whom they 
ought to have acknowledged as their 
spiritual king. They were also his 
murderers, in passing on him sen- 



A. D. 33.] 



CHAPTER Vn, 



115 



53 Who have received the law 
by the disposition of angels, and 
have not kept it. 

54 When they heard these 
things, they were cut to the heart, 

tence of death (Matt. 26 : 66), in 
clamoring for his death, at the hands 
of Pilate, on false charges (Matt. 
27: 20, 22, 23), and in finally pre- 
vailing on Pilate to give him up to 
cruciffxion. Matt. 27 : 24—26. John 
19 : 12, 16. 

53. Who have received the law by 
the disposition of angels ; that is, 
probably, Who have received the 
law by an arrangement to which 
angels were parties. The ministra- 
tion of angels may be here meant, 
they having been employed as in- 
struments of communicating the 
law on mount Sinai. The Mosaic 
law would thus appear eminently 
dignified. It proceeded from God, 
and was delivered by the instrumen- 
tality of angels ; angels making, or 
carrying out, the arrangements for 
its delivery. The Jews were taught 
to regard God as accompanied with 
angelic hosts, when he descended to 
mount Sinai, and as employing them 
in dispensing the law to Moses. 
Though in Exodus, 19th and 20th 
chapters, no mention is made of 
angels as employed in delivering the 
law, but the communication appears 
to have been made directly from God 
to Moses, yet, in Deut. 33 : 2, there 
would seem to be mention of angelic 
hosts accompanying the divine Being 
on that occasion — " He came with 
ten thousands of saints ; from his right 
hand went a fiery law for them." It 
is worthy of mention, also, as a cir- 
cumstance which would contribute 
to make the idea familiar, that one 
of the clauses of this verse in Deu- 
teronomy is translated, in the old 
Greek version of the Pentateuch, 
" At his right hand angels were with 
him." The same idea is conveyed 
by the apostle in Gal. 3: 19, where 
he says, the law " was ordained by 
angels ; " and in Heb. 2 : 2, where 
he speaks of the Mosaic law, as " the 
word spoken by angels," This cir- 



and they gnashed on him with their 
teeth. 

55 But he, being full of the 
Holy Ghost, looked up steadfastly 
into heaven, and saw the glory of 

cumstance was considered as adding 
to the solemnity of the scene } and 
the fact that those heavenly minis- 
ters of God were employed on that 
occasion, and that the statutes of 
Moses might, therefore, be called 
angelic appointments^ seemed to ren- 
der obedience to the law more obli- 
gatory, and consequently greatly to 
increase the guilt of those who had 
not kept it. 

The address of Stephen, though it 
ends here, seems to have been inter- 
rupted. His hearers would no longer 
bear his earnest rebukes, but, in the 
heat of excitement and anger, pro- 
ceeded to carry into effect what was, 
doubtless, their settled purpose when 
they first accused him. 

54. They were cut to the heart; that 
is, with anger. They were bitterly 
enraged. 

55. He, being full of the Holy Ghost. 
Divine influence pervaded Stephen's 
soul, and strengthened him for the 
trying scene which was to follow. 
II Saw the glory of God. There was 
presented to the view of Stephen a 
supernatural splendor, such as was 
conceived to surround the Deity. 
One of the most impressive repre- 
sentations of the divine Being is, that 
he " dwelleth in the light which no 
man can approach unto." 1 Tim. 
6:16. So the angels who came from 
heaven to announce the birth of 
Jesus, were attended with a dazzling 
brilliancy which struck the sliepherds 
with terror. See Luke 2:9. || And 
Jesus standing on the rigid hand of 
God. It is customary, in the Scrip- 
tures, to speak of the Messiah rather 
as sitting at the right hand of God. 
See Ps. 110 : 1. Matt. 26: 64. Mark 
16 : 19, &c. The sitting posture was 
indicative of the judicial and royal 
power possessed by the Messiah ; but 
when the idea of affording aid, and 
that immediately, was intended, a 
standing attitude was more suitable. 



116 



ACTS. 



[a. d. 33. 



God, and Jesus standing on the 
right hand of God, 

56 And said, Behold, I see the 
lieaveus opened, and the Son of 

Jesus had, as it were, risen up for 
Stephen's aid. 

This earhest martyr to the cause 
of Christ needed special divine aid, 
and assurances of the Lord's favor. 
These were granted him. As he was 
yet in the flesh, the manifestations 
which were made, were such as his 
bodily senses could apprehend. It 
was through the medium of his sight, 
that God communicated strength and 
comfort to his soul. Hence not only 
did he see a divinely glorious splen- 
dor, but had also a vision of Jesus, as 
standing on the right hand of God. 
This vision of Jesus was granted to 
Stephen, to assure him of the all- 
sufficient aid which Jesus would im- 
part. The Saviour would not desert 
him in the hour of need ; the right 
arm of God would be extended in his 
behalf. Thus sustained by Omnipo- 
tence, he could brave death even in a 
most appalling form. It occasionally 
happened to the favored servants of 
God, in ancient times, when circum- 
stances required it, that God specially 
influenced their souls and their bodily 
powers, and, in a manner adapted to 
their bodily state on earth, disclosed 
to them spiritual realities. How this 
was done, we know not; excepting 
that it was, no doubt, by a miraculous 
interposition. He that made man can 
never be at a loss for methods of 
operating on the soul, whether 
through the bodily organs or without 
them. It may be interesting to com- 
pare with this instance of Stephen, 
the vision of Jerusalem which was 
presented to the prophet Ezekiel, 
while he was in his house in Babylon. 
See Ez. 8 : 1 — 4. Compare, also, Js. 
6:1 — 4. Rev. 4 : 2 — 4. — If we are 
ever called to extreme suffering for 
righteousness' sake, we may hope for 
some peculiar sense of our Lord's 
favor. We may confidently believe, 
that the Spirit of glory and of God 
will rest on us. 1 Pet. 4 : 14. 

56. / see the heavens opened- To 



man standing on the right hand 
of God. 

57 Then they cried out with a 
loud voice, and stopped their ears, 

the view of Stephen, there was a 
parting asunder of the sky, so that he 
looked, as it were, far beyond, up to 
the abode of God. Compare Matt. 
3 : 16. II And the Son of man ; that 
is, Jesus. Jesus often spoke of him- 
self under this appellation. He prob- 
ably used it as a term of humility, 
intimating the lowly condition in 
which he was, while dwelling on 
earth. The disciples and apostles 
were in the habit of calling him tlie 
Son of God, rather than the Son of 
man. It was, however, on the pres- 
ent occasion, a very appropriate term. 
It served to contrast Jesus in glorij 
with Jesus on the cross, and that in 
presence of the very men who had 
been chiefly instrumental in his cru- 
cifixion, and who had heard him say, 
" Hereafter shall the Son of man sit 
on the right hand of the power of 
God." Luke 22 : 69. It was an 
affecting and most solemn profession, 
too, of the Messiahship of Jesus, har- 
monious with declarations which the 
people and the rulers had often before 
heard from the apostles. Compare 
2: 33. 3: 13. 4: JO. 5: 31. 

57. Then they cried out, &c. 
Whether any formal decision was 
pronounced by the sanhedrim, or not, 
is not plain. There probably was 
none. The scene, as here described, 
seems most to agree with the opinion, 
that the multitude, in an infuriated 
state, wished to take summary ven- 
geance on Stephen. His life could 
not, indeed, have been legally taken, 
even if the sanhedrim had passed 
sentence on him, unless the Roman 
governor's sanction had been ob- 
tained. It would probably have been 
difficult to obtain this ; and, even if 
an effort for this might have been 
successful, the Jewish rulers wished 
for no delay in getting rid of Stephen. 
So relentless and headstrong is the 
spirit of persecution, that the mem- 
bers of the sanhedrim, doubtless, 
connived at the illegal proceedings 



A. D. 33.] 



CHAPTER Vn. 



117 



and ran upon him with one accord, 
58 And cast him out of the city, 
and stoned him : and the witnesses 
laid down their clothes at a young 

of the multitude, even if they did not 
encourage them. || Stopped their 
cars; so as to hear nothing more 
from him, as though he was a blas- 
phemer, whom it would be exceed- 
ingly criminal to hear. By this sym- 
bolical act, they expressed their de- 
testation and abhorrence of Stephen, 
and excited one another to deeper 
malice. In a similar spirit, the high 
priest, in order to excite against Jesus 
to the highest pitch the feelings of 
the Jews, rent his own garments, as 
in token of pious abhorrence at the 
blasphemy which he falsely declared 
Jesus had uttered. See Matt. 26 : 65. 

58. And cast him out of the city. 
The customs of the Jews would not 
allow the stoning to take place in the 
city. II The witnesses ; the false wit- 
nesses mentioned at 6 : 13. j] Laid 
doivri their clothes. The witnesses 
laid aside their outer garments, so as 
not to be hindered by them in casting 
the stones. The outer garment was 
a kind of mantle, thrown around the 
body in such away as would naturally 
hinder the free action of the arms ; and 
the stones employed on such an occa- 
sion were very large. According to 
the law of Moses (Deut. 17 : 7), " the 
hands of the witnesses " were to be 
the first that should cast stones on 
one who was to be thus put to death. 
Though the whole transaction was il- 
legal, yet, as might be expected, there 
was a strange mingling of regard to 
the law of Moses, and of disregard to 
all law, human and divine. || At a 
younfr mans feet whose name was 
Sfiid ; afterwards the apostle Paul. 
How differently employed, alas ! from 
the manner in which his instructor 
Gamaliel (Acts 22 : 3) would have 
advised him ! Compare Acts 5 : 34, 
38, 39. Willing as he then was to do 
any service, however small, to the 
disadvantage of the Christian cause, 
he afterwards reflected on his conduct 
with heartfelt grief See Acts 22 : 20. 
This first notice of Saul is extremely 



man's feet, whose name was Saul. 

59 And they stoned Stephen, 
calling upon God, and saying, 
Lord Jesus, receive my spirit. 

unfavorable in regard to his character ; 
but he was to become a monument 
of divine grace. He is here called a 
young man. This term and kindred 
ones were anciently^sed with greater 
latitude than among us. In Paul's 
Epistle to Philemon (v. 9), he calls 
himself aged. That epistle is gener- 
ally believed to have been written 
about the year 60 of the Christian 
era ; and the martyrdom of Stephen 
may be placed in the year 34. If 
Paul was between sixty and seventy 
years of age when he wrote to Phile- 
mon, he was between thirty and forty 
at the death of Stephen. The term 
young man was anciently applied to 
men in the flower of their age, as old 
certainly as forty, as well as to 
younger persons. , 
59. Cailing upon God, and saying. 
The word God was supplied by the 
translators, as is indicated by its being 
printed in Italics. A literal rendering 
would have been, " Invoking [or 
praying] and saying." Stephen in- 
voked, or called upon, the Lord Jesus, 
commending to him his departing 
spirit. Thus this dying martyr, filled 
with the Holy Spirit, had such views 
of the Saviour as to pay him religious 
homage. His prayer, proceeding from 
a divine influence, was acceptable to 
the Majesty of heaven. This exam- 
ple of Stephen encourag-es us to pray 
to our Saviour. Indeed, it was so 
customary among the primitive Chris- 
tians to ofler prayer to Christ, that 
they were denominated those taho call 
on Christ. Compare 1 Cor. 1 : 2. 
Acts 9:21. 22:16. || Receive mij 
spirit ; receive me into the abodes of 
the blessed. Jesus had encouraged 
his disciples to expect mansions of 
rest. John 14 : 2. He had spoken 
of everlasting habitations (Luke 16 : 
9), and had represented Lazarus as 
gone to be an associate with Abraham. 
Luke 16 : 22. Compare, too, Luke 
23 : 43. Compare this petition with 
that which Jesus uttered, when just 



118 



ACTS. 



[a. d. 34. 



60 And he kneeled down and 
cried with a loud voice, Lord, lay 
not this sin to their charge. And 
when he had said this, he fell 
asleep. 

CHAPTER VI] I. 

1 By occasion of the persecution in Jerusa- 
lem, the church beihg planted in Samaria, 
5 by Philip the deacon, who preached, did 
miracles, and baptized many, among the rest 

about to expire on the cross (Luke 
23 : 46) — " Father, into thine hand 1 
commend my spirit." How sustain- 
ing was Stephen's confidence in the 
divine Saviour ! and how elevated 
was he, by the vision he had enjoyed, 
above the fear of death, and the dread 
of any suffering or ignominy. Ste- 
phen's language shows, too, his ex- 
pectation of being at once received 
into a state of bliss. His spirit was 
not to pass into a state of inaction and 
unconsciousness, but was to be re- 
ceived by his faithful Saviour, and 
welcomed to a glorious condition. 

60, dnd he kneeled doion. With 
what composure and devotion was 
Stephen enabled to meet the rage 
of his murderers ! || Lay not this sin 
to their charge. Stephen's petition 
was conceived and uttered in the 
same spirit as our Lord's, when he 
was about to expire. " Father, for- 
give them," prayed he ; " they know 
not what they do." Luke 23 : 34. 
The spirit of true religion is emi- 
nently a forgiving spirit. It leads 
us to love our enemies, to bless them 
that curse us, to pray for them who de- 
spitefully use us and persecute us. See 
Matt. 5 : 44. It is hardly necessary 
even to hint, how eminently superior 
were the conduct and the spirit of 
Stephen to those of duellists, who kin- 
dle into revenge, and seek for blood 
as a reparation for offences, which are 
often merely imaginary, no evil hav- 
ing been intended, and no real injury 
inflicted. And how truly glorious is 
Stephen's death-scene, when com- 
pared with that of warriors on the 
battle-field, dying in the indulgence 
of fell revenge and malice, forsaken by 
man, and indisposed to seek the pres- 



Simon the sorcerer, a great seducer of the 
people : 14 Peter and John come to confirm 
and enlarge the church : where, by prayer 
and imposition of hands giving the Holy 
Ghost, 18 when Simon would have bought 
the like power of them, 20 Peter sharply 
reproving his hypocrisy and covetousness, 
and exhorting him to repentance, together 
with John preaching the word of the Lord, 
return to .lerusalem. 26 But the angel 
sendetli Philip to teach and baplize the 
Ethiopian eunuch. 

ence and aid of the Saviour ! Who 
does not involuntarily exclaim, " Let 
me die the death of the righteous, and 
let my last end be like his " Num. 
23: 10. II He fell asleep. Appropri- 
ate language to describe a believer's 
death 1 The body, undergoing disso- 
lution, is to remain only for a season 
under the power of death; for, at 
the appointed time, it w^ill be raised 
incorruptible. The repose which a 
wearied body enjoys in sleep, is 
also a fit emblem of the rest and 
refreshment into which the Chris- 
tian's spirit enters when dismissed 
from the body. Absent from the 
body, it is present with the Lord (2 
Cor. 5 : 8), and enjoys the bliss of 
paradise. Luke 23 : 43. Eminently 
applicable was this expression to 
the case of Stephen, when, from the 
rancor and cruelty of the Jewish tri- 
bunal, and from the scene of stoning, 
he passed to the mansion of rest 
which his Lord had prepared for him ! 

The figure of falling asleep has 
been very extensively employed to 
signify death; either as a soothing 
mode of representing what to men 
in general is associated with gloom, 
or as an expression of belief that 
deatli's dominion over the body is 
only temporary. Hence places for 
the interment of the dead have been 
called cemeteries; that is, according 
to the etymology of the word, sleep- 
ing places. 

CHAPTER VIII. 

In the preceding seven chapters, 
the reader's attention has been con- 
fined to events which occurred in the 
city of Jerusalem ; for thus far the 
operations of the church appear to 



A. D. 34.] 



CHAPTER VIIL 



119 



AND Saul was consenting unto 
his death. And at that time 
there was a great persecution 
against the church which was at 
Jerusalem ; and they were all 
scattered ahroad throughout the 
regions of Judea and Samaria, 
except the apostles. 



have been confined to the city. After 
the martyrdom of Stephen, the per- 
secuting spirit, which had already so 
often attempted to silence the apostles, 
became more decided, and even un- 
relenting. It prevailed to such an 
extent, that the Christians were 
induced in large numbers to leave 
the city (8 : 1, 4), and go abroad even 
beyond their own country. 11 : 19. 
But the persecution, which was de- 
signed to crush the rising cause of 
the gospel, was overruled into an 
occasion of its rapid advancement ; 
for the followers of Christ, wherever 
they went, made known the gospel, 
and multitudes were, in consequence, 
converted to Christ. The history, 
therefore, now conducts us to regions 
beyond Jerusalem, after briefly stating 
the fact that bitter persecution began 
to rage in the city. 

1. Jlnd Saul was conseiitinrr unto his 
death ; to Stephen's being violently put 
to death. Saul not barely consented 
to this murderous deed, but the word 
used in the original shows that he 
approved of it. He was willing to be 
known as really participating in the 
transaction. See 7 : 58. |1 There was 
a great persecution; there arose a 
great persecution. || Thcif were all 
scattered ahroad. The word all is 
doubtless here used in a general sense, 
meaning, in popular language, ven/ 
many. As many of the members of 
the church, no doubt, as conveniently 
could, removed from the city, to avoid 
the fury of their enemies. Still, 
not a few must have remained, whose 
circumstances did not permit their 
removal. || .S«ma/7>/ ; the region just 
north of Judea. || Except the apostles. 
They remained, so as to watch over 
the remnant of the church, to consult 
together, and to hold themselves ready 



2 And devout men carried Ste- 
phen to his burial, and made great 
lamentation over him. 

3 As for Saul, he made havoc 
of the church, entering into every 
house, and haling men and women, 
comniitted them to prison. 

4 Therefore they that were scat- 



for any service which divine prov- 
idence might appoint. They enjo3'^ed 
the special protection of heaven. 
God could either wholly repress, or 
limit, the spirit of persecution, or 
deliver from its rage, just as it seemed 
best to him. 

2. Devout men carried Stephen ; 
&c. Whether these were believers, 
or well-disposed and serious-minded 
Jews, does not appear. The terra 
devout is elsewhere applied to Jews 
who might be called religious Jews, 
who were not yet decided Christians. 
See 2 : 5. Compare 10 : 2. In all 
probability, there were many Jews in 
Jerusalem, who, while they were not 
decidedly in favor of the Christian 
cause, were jet unfriendly to violent 
methods of seeking its destruction, 
who acknowledged the excellence of 
Stephen's character, and were, per- 
haps, secretly well disposed to the 
new religion. Some such men, in 
union, doubtless, with some Chris- 
tians, took upon themselves the care 
of Stephen's funeral. \\ Made great 
lamentation. Distinguished honor 
was paid to Stephen's memory. He 
had been highly esteemed. There 
were those who deeply lamented his 
death, and willingly bore testimony 
to his worth. 

3. lie made havoc of the church ; 
or, to use Paul's own language in 
Gal. 1 : 13, he " persecuted the church 
and wasted it," sought to destroy it. 
Impelled by a blind rage against the 
disciples of Christ, and an ignorant 
zeal for Judaism, which, in distinc- 
tion from Christianity, he regarded as 
the cause of God, he sought every 
means to harass the Christians and 
bring the church to nought. || Enter- 
ing into every house ; going from 
house to house. || Haling ; violently 



120 



ACTS. 



[a. d. 34. 



tered abroad went every where 
preaching the word. 

5 Then Philip went down to the 

apprehending Christians, and, as it 
were, dragging them before the 
magistrates, or to prison. In the 
proceedings here stated, Saul did 
not act on his own authority. 
He was empowered, as he himself 
states in Acts 26 : 10, by the chief 
priests. These men, by virtue of 
their office, and as belonging to the 
sanhedrim, regarded it as their duty 
to prevent the spread of religious 
errors. They therefore authorized 
Saul to search out and bring to trial, 
or lodge in prisons, any who had 
become attached to the cause of Jesus. 
Under cover of this authority, he 
went from house to house, searching 
for Christians, and violently com- 
mitted to prison women as well as 
men. The extremity of the perse- 
cution is shown by the fact of 
women's being made the subjects of 
it, as well as men, in this violent 
way. That some were put to death 
through the agency of Saul, would 
appear from his declaration in 22 : 4 
— "I persecuted this way unto the 
death." Compare, too, 26 : 9, 10. 

4. Went every icJtere ; spread them- 
selves abroad far and wide, through 
various regions. They did not con- 
fine themselves to the Jewish ter- 
ritory; but, as we learn from 11 : 19, 
went as far as Phenicia, the island of 
Cyprus, and Antioch in Syria. By 
removing beyond the Jewish territo- 
ry, they would, of course, be less in 
danger of being pursued by the hos- 
tility of the chief priests, and might 
hope to enjoy comparative security. 
Besides, Jews were residing in all the 
neighboring countries, and, though not 
in their own land, these converted 
Jews could yet be among their coun- 
trymen, and have opportunities of 
communicating to them a knowledge 
of Christ. They Avere not yet suf- 
ficiently advanced in the doctrine of 
Christ, to know that Gentiles, as such, 
were to be favored with the gospel, 
as well as Jews. Hence it was their 
purpose to go where Jews could be 



city of Samaria, and preached 
Christ unto them. 

6 And the people with one ac- 

found in Gentile territories. Among 
the common people of the Jews, too, 
they might reasonably hope for a 
sympathy and a willingness to listen 
to the claims of Jesus, which they 
would in vain hope for from Jews 
who were in authority, or those who 
were so much under the influence of 
leading men as were the inhabitants 
of Palestine. 

5. Philip ; one of the seven, who 
were appointed to manage the distri- 
bution of money for the indigent. 
6 : 5. He was also, as we learn from 
21 : 8, an evangelist, or preacher. It 
was not Philip the apostle ; for the 
apostles, we are informed in the first 
verse of this chapter, remained in 
Jerusalem ; and the apostles are 
mentioned in v. 14, in distinction 
from Philip. || The city of Samaria. 
There was a city thus named, as well 
as a division of the country of Pales- 
tine. The city of Samaria was built 
by Omri, king of Israel. 1 Kings 16 : 
24. It was situated nearly in the 
centre of Palestine. It became the 
metropolis of the Israelitish kingdom, 
that is, the kingdom of the ten tribes, 
after they had separated from the 
other two, Judah and Benjamin, and 
formed a distinct government under 
Jeroboam. See 1 Kings 12 : 16, 19. 
This city was several times destroyed 
and rebuilt. It was at length en- 
larged and adorned hy Herod the 
Great, and named by him Sebaste, 
in honor of the Roman emperor 
Augustus; the word Scbaste being the 
Greek corresponding to the Roman 
.'Jugiisfa, or venerable. Its original 
appellation, however, Samaria, seems 
to have been still retained as the 
more common, or popular, name. 
II Preach fd Christ to them ; preached 
the gospel to them. That Jesus was 
the Christ, or the Messiah, was the 
chief topic of instruction in those 
early times. If Jesus was received 
as the Messiah, his religion would be 
embraced. Though the Jews did 
not acknowledge the Samaritans as, 



A. D. 34.] 



CIL\PTER Vin. 



121 



cord gave heed unto those things 
which Phihp spake, hearing and 
seeing the mirades which he did. 

7 For unclean spirits, crying 
with loud voice, came out of many 
that were possessed with thein : 
and many taken with palsies, and 
that were lame, were healed. 

8 And there was great joy in 
that city. 



properly speaking, their countrymen, 
yet Philip would feel authorized to 
communicate to them the gospel, 
because Jesus himself had taught in 
the country of Samaria, (John, 4th 
chapter), and because, as appears 
from Acts 1 : 8, Samaria had been 
expressly named by him as a region 
in which his religion was to be pub- 
lished. The inhabitants of Samaria, 
as well as the Jews themselves, were 
expecting the advent of the Messiah, 
and were therefore in a favorable 
state for hearing a minister of Christ. 
Compare John 4 : 25, 39—42. 

7. Unclean spirits, crying loith loud 
voice ; doubtless in a manner similar 
to that of which mention is made in 
Mark 1 : 23 — 26, where we learn that 
a man with an unclean spirit cried 
out to Jesus, saying, " Let us alone," 
&c. II And many taken toith palsies ; 
or many paralytics. Under the gen- 
eral name of palsy, several infirmities 
were comprehended. Sometimes ap- 
oplexy was meant, which affected 
the whole body, and sometimes a 
paralysis of parts of the body. A 
contraction of the muscles was some- 
times meant, by which, if a person's 
hand, for instance, was extended 
when the contraction seized him, he 
was unable to draw it back ; if not 
extended, he became unable to ex- 
tend it. The limb would conse- 
quently become withered, and would 
be sometimes turned in, and some- 
times out, in the same position as 
when the person was first seized 
with the disorder. 

8. And there was great joy, &c. 
Philip had, by his miraculous power, 
restored sick persons and demoniacs, 
and had thus conferred on the city 

11 



9 But there was a certain man, 
called Simon, which beforetime in 
the same city used sorcery, and 
bewitched the people of Samaria, 
giving out that himself was some 
great one : 

10 To whom they all gave heed, 
from the least to the greatest, say- 
ing. This man is the great power 
of God. 



greal temporal good. By introdu- 
cing the gospel, he had also signally 
contributed to the people's spiritual 
welfare ; and many had, through his 
agency, become true converts to 
Christ. There was, therefore, abun- 
dant cause for joy in the city. — Those 
who really believe in Christ, are enti- 
tled to rejoice with joy unspeakable. 

I Pet. 1 : 8. Compare Matt. 9 : 2. 
Rom. 5 : 11. 

9. A certain man, called Simon. It 
is generally thought that this is the 
same Simon of whom Josephus, in 
his Jewish Antiquities (20. 7. 2.), 
makes mention, as a distinguished 
magician. He was a Jew, a native 
of Cyprus, and was a man who could 
easily be bought for vile purposes. 

II Used sorcery; practised magic arts. 
He was probably one of those who, 
by their acquaintance with some of 
the natural sciences, and with the 
imaginary science of astrology, were 
able to deceive the people, pretend-^ 
ing that their wonderful perform- 
ances were miracles, that they were 
able to tell men's fortunes by the 
aspect of the stars, and to cure dis- 
eases by incantations and other im- 
posing practices. || Bewitched the 
people; filled the people with wonder, 
and deluded them into a senseless 
admiration of his power. They were 
wholly taken up with his witchery. 
II Giving out that himself was some 
great one ; pretending to be endowed 
with superhuman powers, to be emi- 
nently aided by God. 

10. Tfds man is the great poioer of 
God. That is, the almighty power 
of God operates through this man. 
Thus they were led to regard him as* 
having a most intimate connection 



122 



ACTS. 



[a. d. 34. 



11 And to him they had regard, 
because that of ]oiig time he had 
bewitched them with sorceries. 

12 But when they believed 
Philip, preaching the things con- 
cerning the kingdom of God, and 
the name of Jesus Christ, they 
were baptized both men and wo- 
men. 

13 Then Simon himself believed 



with the Deity, and as having power 
serionsly to affect men's destinies. 

11. He had heioitched them icith sor- 
ceries ; he had amazed them, and, as 
it were, taken away their senses by 
his pretended supernatural powers. 

1'^. Concerning the kingdom of 
God; or the gospel. The use of 
the phrase kingdom of God to signify 
the gospel, arose from the manner 
in which the ancient Jewish prophets 
spoke of the expected Messiah. He 
was to be a great king, and to have a 
government over men. His govern- 
ment was to be eminently divine, 
established by God himself, and 
bringing men into subjection to him. 
Thus God was to reign in the hearts 
of men by making them righteous, 
and was thus to prepare them for 
heaven. The kingdom^ or reign, of 
God thus came naturally to signify 
the Messiah's administration, or the 
gospel, by which men are turned to 
righteousness, and become subjects 
of God. Philip announced that tlie 
Messiah was come and had com- 
menced his reign, and he shov/ed that 
Jesus was the Messiah. He there- 
fore made known the duties of re- 
pentance, of faith in the Lord Jesus, 
and obedience to him. 1| They were 
baptized. So had Jesus commanded. 
He directed his apostles (Matt. 28 : 
19) to go forth " and teach all na- 
tions, baptizing them in the name of 
the Father, and of the Son, and of 
the Holy Ghost." Compare Mark 
16 : ] 6. Thus, too, on the day of 
Pentecost (Acts 2; 38), those who 
believed in Jesus were baptized. 
II Both men and loomen ; those men 
and women who professed to believe. 
Believers La Christ, and none but 



also : and when he was baptized, 
he continued with Philip, and 
wondered, beholding the miracles 
and signs which were done. 

14 Now when the apostles 
which were at Jerusalem heard 
that Samaria had received the 
word of God, they sent unto them 
Peter and John : 

15 Who, when they were come 



professed believers, are, in accordance 
with our Lord's commission to the 
apostles, to be baptized. See Matt. 
28 : 19. Mark 16 : 16. There is no 
evidence in the Ncav Testament that 
any were baptized by the apostles 
and their associates, who did not 
make a personal profession of repent- 
ance and faith in Jesus Christ. 

13. Then Simon himself believed 
also. He professed to believe, and 
was thought to be sincere ; and thus, 
in accordance with his pretension, and 
with appearances, he is said to have 
believed. He was intent on making 
money, and on being held in high 
esteem among the people; and, 
as they were now attaching them- 
selves to Philip, and becoming Chris- 
tians, he thought it for his interest 
to go with them, else he would lose 
their regard, and the opportunity to 
enrich himself. He had no right 
views of the doctrine which Philip 
had taught, but, probabl}^, sui)posed 
that Philip had some secret art like 
his own, only a more powerful one. 
Or, knowing that his own profession 
of being aided by a supernatural 
power was a mere pretence, he may 
have supposed that Philip had found 
out in what way supernatural aid 
could be really procured ; for he, 
doubtless, saw that the wonderful 
works which Philip performed, were 
altogether different from such as he 
could do. By connecting himself 
with Philip, on profession of believ- 
ing his doctrine, he hoped to dis- 
cover the secret. || He continued 
icith Philip. He constantly attended 
on Philip, professing a most devoted 
attachment to him, and desiring in- 
creased instruction. || J3nd icondered. 



A. D, 34.] 



CHAPTER VIII. 



1^ 



down, prayed for them that they 
might receive the Holy Ghost: 

16 (For as yet he was fallen 
upon none of them : only they 
were baptized in the name of the 
Lord Jesus.) 

17 Then laid they their hands on 
them, and they received the Holy 
Ghost 

18 And when Simon saw that 
through laying on of the apostles' 

He was amazed at what he foohshly 
regarded as more successful sorcery 
than his own. 

14. The apostles, ivliick loere at 
Jerusalem. The apostles still re- 
mained in the city. See v. 1 of this 
chapter. || Theij sent uTito them Peter 
and John. The presence of some of 
the apostles was highly desirable at 
this introduction of the gospel, to 
give a right dueutlon to affairs, and 
to confer on the believers the extraor- 
dinary gifts of the Holy Spirit. 

15. That they might receive the 
Holy Ghost. The extraordinary in- 
fluences of the Spirit, by which the 
primitive believers were enabled to 
speak in other languages besides their 
own, and with peculiar power and 
earnestness to testify to the truth, are 
here meant. The apostles were di- 
vinely empowered to communicate the 
gift of the Spirit in connection with 
prayer and the laying of their hands 
on the believers. See v. 18. The 
enlightening and converting influ- 
ences of the Spirit had already been 
granted to the Samaritans, in connec- 
tion with Philip's preaching. 

17. Then laid they tJieir hands on 
them., &c. The solemn laying of 
hands on persons was frequently in 
use among the Hebrews, from very 
early times, in connection with prayer 
for a divine blessing, and was con- 
tinued by our Saviour and the apos- 
tles. See Matt. 19 : 13. Acts 6 : 6. 
'28 : 8. It was the appointed act, in 
connection with which the gifts of 
the Spirit were granted. These gifts 
were usually bestowed on the early 
believers after baptism, as a divine 
attestation to the truth of the gospel, 



hands the Holy Ghost was given, 
he offered them money, 

19 Saying, Give me also this 
power, that on whomsoever I lay 
hands, he may receive the Holy 
Ghost. 

20 But Peter said unto him. Thy 
money perish with thee, because 
thou hast thought that the gift 
of God may be purchased with 
money. 

for confirming believers and convin- 
cing unbelievers. 

19. Give me also this poicer, &c. 
The worldly ambition and crafty 
policy of Simon began now to be 
manifest. He had no true knowledge 
of the nature and design of the gos- 
pel, but rather regarded it as an art, 
the power of operating in which was 
a secret possessed by the apostles. 
And of the Holy Spirit he seems to 
have had no other idea, than of a 
power to perform supernatural opera- 
tions. There is no reason to suppose, 
from the narration, that Simon had 
received the imposition of the apos- 
tles' hands. Divine providence had, 
doubtless, so ordered the matter, that 
his true character was detected too 
soon for this rite to be performed on 
him. The apostles laid their hands, 
probably, for the sacred purpose, on 
different individuals at different times. 

20. Thy money perish with thee, 
&c. The apostle was filled with 
holy indignation at Simon's proposal ; 
and, in as strong terms as language 
could furnish, he expressed his abhor- 
rence of the proposal, and his sense 
of the imminent danger to which 
Simon was exposed ; as if he had 
said. Thou art in the way to perdi- 
tion ; and let thy money go with 
thee, rather than that 1 should take 
it for the unworthy purpose thou 
intendest. The apostle's language is 
not an imprecation of vengeance on 
a fellow-man, but rather the expres- 
sion of abhorrence at Simon's con- 
summate wickedness, and an utter 
disavowal of connection with such a 
man, together with a solemn warning 
of the end to which such conduct, if 



124 



ACTS. 



[a. d. 34. 



21 ThoQ bast neither part nor haps the thought of thy heart may 
lot in this matter : for thy heeirt is ' be forgiven thee. 

not right in the sight of God. ' 23 For I perceive that thou art 

22 Kepent therefore of this thy in the gall of bitterness, and in the 
wickedness, and pray God, if per- bond of iniquity. 



not abandoned, would inevitably lead. 
Simon's proposal was not only fraught 
with wickedness, but showed, like- 
wise, an entirely erroneous conception 
of the subject ; as if a free gift was 
to be purchased, and as if money 
could avail in procuring a gift of God. 

21. ^'either part nor lot in this mat- 
ter ; the whole matter, or subject, of i 
which they were speaking ; namely, | 
the blessings which Christ confers, 
and the extraordinary manifestations j 
of the divine favor. Particularly ^ 
could such a man have no part in 
the ability to bestow supernatural in- 
fluences. He had proved himself to 
be a mere nretender to reoentance 
and faiih in the Lord Jesus. Such 
hypocrisy as Simon had manifested, | 
would rather meet with stern rebuke ; 
from God. j 

22. Repent therefore of this thy \ 
7cickedness, &c. His proposal implied | 
a reproach on God and the gospel, I 
and its sinfulness demanded heartfelt ] 
sorrow, and renunciation of so impious 
a desiarn as that of purchasing from 
man, and for vile purposes too, a gift 
of God, which was intended for most 
noble and solemn purposes. If Si- 
mon was truly humbled, and would 
penitently turn from his unholy aims, 
he was encourao-ed to pray for for- 
giveness. And 3-et so aggravated 
was his guilt, and so rooted in him 
his wickedness and craft, that true 
repentance was very unlikely to 
occur, and hence his forgiveness was 
very questionable. The apostle, prob- 
ably, had in mind the Saviour's dec- 
laration — " Whosoever blasphemeth 
against the Holy Ghost, hath never 
forgiveness." Mark 3:29. As our 
Lord had reference, in this declara- 
tion, to the unspeakable guilt of his 
adversaries in ascribing his miracles 
to the power of Satan, and as Simon 
probably regarded the apostles as 
being in league with the evil one, and 
thus able to perform their wonderful 



deeds, or, at least, as operating by 
some system of frickery, there weis a 
striking resemblance between the two 
cases ; so that forgiveness was very 
questionable. Simon knew that he 
himself made only pretences to su- 
pernatural power, and thus deceived 
the people. He ought to have known 
that such works as followed the 
apostles" laving on of hands could 
proceed not from any human art, nor 
from diabohcal influence. To trace 
the power of performing these vi orks to 
anv such source, or to regard it as sub- 
ject to human whl, so as to be capable 
of beinor bought and sold, was, there- 
fore, extremely dishonorable to God. 
And yet the apostle would present the 
possibility of forgiveness, and would 
exhort to repentance and prayer. The 
case was not wholly desperate, how- 
ever discouraging ;. for Simon had 
not, probably, heretofore had much 
religious knowledge. By showing, 
too,^ the enormity of his guilt, in 
itself considered, the apostle sought 
deeply to afiect his mind, and to 
excite within him serious reflection. 
— The apostle's direction to Simon 
clearly shows that prayer without 
repentance can be of no avail. It is 
in connection with godly sorrow for 
sin, and with forsaking sin, that 
prayer for pardon is an acceptable 
offering to God. 

23. Thau art in the vaU of bitterness., 
&c. Gall, gall of fhe most bitter 
qualitv, is here used as an emblem of 
exceed'mglv ffreat wickedness . as if 
the apostle had said, in simple lan- 
guage. Thou hast sunk into the 
deepest wickedness. The expression 
corresponds verv nearly to that of 
Moses in Deut. 29 : 18, when he 
wished to show the utter abhorrence 
with which the sin of idolatry ought to 
be viewed — " Lest," said he, " there 
should be among you a root that 
beareth gall and wormwood." Dis- 
tastjeful as is gall, or wormwood, to 



A. D. 34.] 



CHAPTER Vm. 



125 



24 Then answered Simon, and 
said, Pray ye to the Lord for me, 
that none of these things which 
ye have spoken come npon me. 

25 And tliey, when they had 
testified and preached tlie word 
of the Lord, returned to Jerusa- 



inan, so, Moses intimates, is idolatry 
abhorrent to God. To be in the bond 
of irdquity is, probably, the same as 
to he fast bound by iniquity. The 
apostle wished to show, in strong 
terms, tJie extreme wickedness of 
Simon. He was no common sinner, 
in thus dishonoring the Holy Spirit ; 
he had fallen into deep wickedness, 
and become fast bound in iniquity. 

24. Then ansicered Simon, 6lc. The 
sorcerer was struck by the solemn 
and earnest manner in which the 
apostle had addressed him ; and his 
fears were aroused. || Fray ye, &-c. 
He doubtless presented this request 
to both of the apostles, Peter and 
John, and perhaps to others standing 
by. We read nothing more of this 
man in the New Testament. The 
reason for his request that the apos- 
tles would pray for him, was not of 
an encouraging character. He was 
moved by fear only, not by love. 
He dreaded the consequences of his 
evil course, and sought only deliv- 
erance from perdition. But if we 
pray, or seek the prayers of others, 
only througli fear of what is tiireat- 
ened against sin, there is little hope 
in our case. Even Pharaoh, when 
under the dread of God's judgments, 
begged the prayers of Moses. See 
Ex. 8 : 2d. If the Simon of whom 
Josephus makes mention were the 
same man as this, it is evident that 
he v/as actuated by no higher consid- 
erations than fear of perdition, and 
that this fear soon forsook Ihm ; for 
he continued the same course of life. 
According to some early Christian 
fathers, he addicted himself to magic, 
after this, more than before, fell into 
various abominations, and became a 
notorious opposer of Christianity. 
From the name of this man, it may 
not be amiss here to mention, arose 
11* 



lem, and preacned the gospel in 
many villages of the Samaritans. 

2(j And tlie angel of the Lord 
spake unto Philip, saying, Arise, 
and go toward the south, unto the 
way that goetli down from Jeru- 
salem unto Gaza, which is desert. 



the word simony^ which signifies the 
crime of buying and selling stations 
of trust and influence in the church. 

The account respecting Simon 
suggests several important thoughts : 

1. From the beginning, there have 
been insincere professors of religion 
among Cliristians. v. 21. There 
was a Judas among the twelve dis- 
ciples. 

2. A truly pious man cannot con- 
template a sinful course but with 
dread and abhorrence, v. 20. Com- 
pare Ps. 119: 136, 15«. 

3. If we would enjoy the favor of 
God, the heart must, first of all, 
become right in his sight, v. 21. 

4. Beware of proceeding in sin so 
far that it can only be said, if per- 
haps thou may est be forgiven, v. 22. 

5. The intercessions of good men 
in our behalf, though it may be right 
to seek them, are yet useless without 
our personal repentance and prayers 
V. 22. They will even be an occa- 
sion of injury to us, if we presump- 
tuously rely on them, instead of 
immediately surrendering ourselves, 
in true penitence, to the Lord Jesus. 

25. Preached the gospel in many 
villages of the Samaritans. They did 
this while on their way to Jerusalem. 

26. -/ind the angel of the Lord spake 
unto Philip, &c. ; properly, an angel. 
Whether an angel appeared in a 
vision, as one appeared to Cornelius 
(10 : 3), or conveyed the message in 
a dream, as one did to Joseph, hus- 
band of our Lord's mother (Matt. 
1 : 20. 2 : 13), or in some other way, 
we have not the means of determin- 
ing Nor is it important to deter- 
mine. Suffice it, that a heavenly 
messenger gave Philip an intimation 
of God's will. II Gaza. Gaza was 



126 



ACTS. 



[a. d. 34. 



27 And he arose, and went : and 
behold, a man of Ethiopia, a 
eunuch of great authority under 
Candace queen of the Ethiopians, 
who had the charge of ail her 
treasure, and had come to JefUsa- 
lem for to worsliip, 

about sixty miles south-west of Jeru- 
salem. It was a very ancierxt city, 
and was, in remote ages, of much 
importance, as being near the soutii- 
ern boundary of the Canaanitish ter- 
ritory, and a frontier defence against 
Egypt, being the last city of Canaan 
in the direction of Egypt. See Josh. 
15: 47. It was one of tlie live prin- 
cipal cities belonging to the Philis- 
tines. It was laid waste by Alex- 
ander the Great, but was afterwards 
xebuilt. It subsequently came into 
the power of the Egyj)tians, but was 
wrested from them, and destroyed by 
the Jewish prince Alexander J an- 
il seus, ninety-eight years before Christ. 
It was, however, again rebuilt. The 
Roman emperor Augustus gave it 
to Herod the Great; and after 
Herod's death, the government of 
Gaza was assigned to the ruler of 
Syria. || JVhick is desert. It is not 
certain whether these words refer to 
the city, or to the road. The most 
probable opinion is, that they relate 
to the road. There appears to be 
Jiistorical evidence that the city was 
not desolate at the time here spoken 
of ; and, though it was subsequently 
•sacked, namely, not long before the 
siege of Jerusalem, yet its overthrow 
took place after the time when this 
book was written. These words may 
be considered, not as the language of 
the angel to Philip, but as that of 
the sacred historian ; and they were, 
perhaps, intended as a passing geo- 
graphical remark, suggested, it may 
be, by the circumstance that a zealous 
^preacher of the gospel was directed 
lo go on an unfrequented road, rather 
than on one where he would be likely 
to fall in with many persons, or which 
would lead him through many in- 
habited places. It has been supposed, 
though without authority, that there 
were two roads from Jerusalem to 



28 Was returning ; and sitting 
in his chariot, read Esai^is the 
prophet. 

29 Tlien the Spirit said unto 
Philip, Go near and join thyself to 
this chariot. 

30 And Philip ran thither to 

Gaza ; and that the writer intended 
to show which of the two Philip took. 
The region through which the road 
passed, was a desert ; that is, accord- 
ing to the scriptural use of the term, 
a thinly-inhabited region. 

!<J7. A man of Ethiopia, &c. The 
country here mentioned was in Af- 
rica, south of Egypt, and was also 
called Merue — the name, likewise, of 
its chief city. This country was gov- 
erned by a succession of females, 
who, in common, bore the name Can- 
dace; just as Pharaoh was a name 
common to the kings of Egypt, and 
Cesar to the emperors of Rome. The 
description here given of this man 
shows that he was a high ofhcer of 
state in the queen's employ, and 
particularly that he was her treas- 
urer. From his having gone to Je- 
rusalem to worship, it appears that 
he had become, at least, a proselyte 
to the Jewish religion, if he were not 
a Jew by birth. Many Jews were 
at that time residing in Egypt and 
Ethiopia. 

28. Read Esoias the prophet. The 
Jews, when on a journey, used to 
employ the time in reading their 
Scriptures. One of their rabbins en- 
joined that a Jew, on a journey, 
when without a companion, should 
study the law. 

29. The Spirit said vnto Philip. 
God communicated a knowledge of 
his will in a variety of ways. An 
angel directed Philip to go on this 
journey. Now, the Spirit of God 
directed him to go near to the char- 
iot which he saw. The Spirit speaks 
by conveying thoughts to the mind, 
and deeply impressing them there. 
Philip felt an irresistible impulse to 
go to the chariot and converse with 
the traveller ; and he knew that he 
was divinely directed to do so. || Join 
thyself to this chariot. The chariot is 



A. D. 34.] 



CHAPTER \m 



127 



him, and heard him read the 
prophet Esaias, and said, Under- 
standest thou what thou readest ? 

31 And he said, How can I, ex- 
cept some man should guide me ? 
and he desired Phihp that he 
would come up, and sit with him. 

32 The place of the scripture 



here put, by a usual figure, for the 
person who was in it. Philip was 
directed to go up to the chariot, and 
join company with its occupant. 

30. Heard him read. It was cus- 
tomary for the Jews, when thus at 
leisure on a journey, to read their 
Scriptures aloud. Philip had now 
come sufficiently near to distinguish 
what the person was reading. 

The special providence which had 
sent Philip to a comparatively desert 
region of country, though doubtless 
he would have been glad to visit 
thickly-settled places, and there to be 
proclaiming the gospel to multitudes, 
deserves to be particularly noticed. 
This Ethiopian grandee (as Dod- 
dridge appropriately calls him), hav- 
ing gone up to Jerusalem for a reli- 
gious purpose, had doubtless heard of 
Jesus. But his mind was yet in a 
comparatively uninformed and un- 
decided state respecting him. His 
attention was now occupied with a 
prophecy of Isaiah's concerning the 
Messiah, and he felt an anxious de- 
sire to understand it. Just at this 
juncture, a minister of the Lord 
Jesus makes acquaintance with him, 
and seems, on his part, desirous to 
afford the needed instruction. || Un- 
derstandest thou tchat thou readest? 
The very question implied not only 
an interest on Philip's part in the 
mdividual's spiritual welfare, but 
also a profession of being able to 
teach him. The whole appearance 
of Philip was, doubtless, such as favor- 
ably impressed the Ethiopian's mind 
in respect to his ability to guide him. 

31. How can /, except, &c. The 
inquiry is an ingenuous acknowledg- 
ment of ignorance. Feeling his need 
of a teacher, and discovering in Philip 
signs of ability to instruct him, he 



which he read was this, He was 
led as a sheep to the slaughter ; 
and like a lamb dumb before his 
shearer, so opened he not his 
mouth : 

33 In his humiliation his judg- 
ment was taken away: and who 
shall declare his generation? for 



requested Philip to take a seat with 
him in his chariot. 

32, 33. The place of the Scripture 
lohich he read, &.c. The passage is 
found in Is. 53 : 7, 8. The language, 
as here quoted, differs slightly from 
that which we find in the Old Testa- 
ment. The sacred historian, Luke, 
gives us, almost exactly, the words 
which are found in the ancient Greek 
translation of the Hebrew Scriptures 
— a translation wliich was in frequent 
use among the Jews of his time, 
and was doubtless employed by the 
Ethiopian grandee. || He icas led as a 
sheep to the slaughter, &c. The idea is, 
that the person described, namely, the 
Messiah, submitted patiently, without 
murmuring, to ignominy and death ; 
he uttered no complaint, though 
treated violently and unjustly. He 
was. submissive, like the innocent 
lamb. 

33. In his humiliation his judgment 
tvas taken away. The corresponding 
verse, in the Old Testament, reads 
thus : " He was taken away from 
prison and from judgment;" that 
is, as some able critics explain the 
prophet's language. He was taken 
away to death by a violent judicial 
procedure. The language here adopt- 
ed by Luke from the ancient Greek 
version of the Hebrew Bible, is vari- 
ously explained. The most obvious 
idea seems to be this : In the lowly 
condition to which he submitted, a 
righteous judgment was taken away 
from him, justice was denied him, 
his rights were withholden. |1 Jlnd 
who shall declare his generation ? The 
idea of extinction seems to be con- 
veyed. In the case of a man cut off 
prematurely in early life, leaving no 
posterity, there will be no one to 
number up, or to recount, his de- 



128 



ACTS. 



[a. d. 34. 



hi3 life is taken fi-om the earth. I 35 Then Phihp opened his 
34 And the eunuch answered | mouth, and began at the same 
Phihp, and said, 1 pray thee, of , scripture, and preached unto him 
whom speaketh the prophet this ? i Jesus. 

of himself, or of some other man r 36 And as they went on their 

scendants, or a generation proceeding 
from hiin. When such a man is cut 
off, there is — so lo speak — an end of 
him. Who shall declare, or describe, 
his family r He leares none behind, 
who wih regard him as their leader. 
So, when the Lord Jesus was cut off, 
his enemies, and even his despondino- 
friends, might liken him to such a 
man. The hopes of his friends that 
he would have numerous followers 
were crushed ; they seem to have re- 
garded his death as an event fatal to 
his plans and their expectations. This 
inquiry, then. Who shall declare his 
generation.' seems to be a question 
asked according to a human view of 
the crucifision of Jesus — a view that 
would naturally occur to the short- 
sighted mind of man. The words in 
immediate connection with the in- 
quiry appear to accord with this ex- 
planation. II For his life is taken 
from the earth; he is not permitted 
to live among men, or, as the Old 
Testament expresses the idea, " He 
was cut off out of the land of the 
living." When Jesus was cruci- 
fied, it was natural, in the view of 
some, to expect that nothmg more 
would be heard of him. For, hu- 
manly speaking, when Jesus was con- 
demned and crucified as an impostor 
and blasphemer, what prospect wels 
there that he would have numerous 
followers — A more usual explana- 
tion of the verse, and one thought to 
be more conformed to the expressions 
in the Hebrew of the prophet Isaiah, 
may be thus stated : ' In humiliation 
and oppression was his judicial sen- 
tence. He was violently taken away. 
Yet who can describe the number of 
his followers, though he was thus re- 
moved fi-om the earth ? Those who 
adopt this view, understand also bv 
generation^ in reference to the Messiah, 
the same as is meant by the word 
seed in Is. 53 : 10 — " He shall see 
his seed ; " that is, he shaU have a 



spiritual posterity — in other words, 
followers. The same idea is conveyed 
in Ps. 22 : 30 — " .5 seed shall serve 
him ; " that is, there shall be disciples, 
or followers, who shall acknowledcre 
him ELS their Lord. — Some eminent 
interpreters explain the question, 
" Who shall declare his generation " 
as meaning, Who can describe the 
men of his generation .' men, so 
criminal, carrying their wickedness 
to such a height in cutting him off 
from the land of the liviag, — who can 
fitly describe so guilty a generation .' 

34. And the eunuch ansicered Philip, 
&c. The point of difficulty iuthe Ethi- 
opian's mind was this : To whom did 
the passage in Isaiah refer .' concern- 
ing whom was the prophet speaking 
The passage had now become invested 
with an unwonted interest, perhaps 
through what he had heard in Jerusa- 
lem. But whether he began obscurely 
to connect this passage with what he 
may have heard concerning Jesus, or 
not, the Holy Spirit had so directed 
his mind in regard to it, that he was 
anxious to obtain information. Hence 
he at once frankly proposed his in- 
quiries to Philip. This he would feel 
encouraged to do, by the interest which 
Philip had manifested in him, and by 
Philip's having accepted the invitation 
to teach one who felt himself in need 
of a spiritual guide, v. 31. 

35. PreachtdnntohimJesvs. Philip, 
divinely taught, saw the reference of 
this scripture to the MessiaJi. Such 
was the current application of it 
among the early Jews ; although, in 

I subsequent times, to be free fi-om so 
strong an argument for Christianity, 
Jewish rabbins have endeavored to 
invalidate its application to the Mes- 
siah. Taking the passage quoted from 
Isaiah, and, without doubt, the con- 
nected verses, Philip showed that the 
prophet's language had been fulfilled 
in Jesus of ]\azareth. The chief 
events in the life of Jesus, and paj- 



D. 34.] 



CHAPTER Vm. 



129 



way, they came unto a certain 
water: and the eunuch said, See, 
here is water ; what doth hinder 
me to be baptized ? 

37 And Philip said. If thou be- 
iievest with all thy heart, thou 
mayest. And he answered and 



ticularly the manner of his death, and 
then his resurrection, and the attesta- 
tions to his being the Messiah, which 
God had given on the day of Pente- 
cost, and on other occasions, we may 
beheve, were related. A sufficiently 
full account to produce an enlightened 
conviction, and to show what Jesus 
required of those who should become 
his disciples, must have been given, 
as appears from what follows in 
the inspired narrative. The word 
preached^ as here used, conveys merely 
the idea of makingr known the gospel : 
this may be done in private conversa- 
tion as really as in a public discourse. 

36. They came unto a certain icater ; 
or, as we familiarly sa}'-, tkey came to 
some water. Dr. Bloomfield, of the 
English Episcopal church, expresses, 
in his Notes to the Greek Testament, 
the opinion that this water was 
" probably some fountain or pool, 
formed by a brook either running into 
the Eshcol rivulet, or formed at a 
bend of the Eshcol itself." Dr. Dod- 
dridge also expresses his belief that 
there was " in that place some pool 
or stream adjoining to the road." 
II What doth hinder me to he baptized ? 
The fact that such an inquiry was 
proposed, shows that Philip had in- 
structed the Ethiopian in the duty 
of baptism, on the part of those who 
should receive Jesus as the Messiah. 
As a teacher of the doctrines of Jesus, 
he would of course make known the 
appointed method of avowing subjec- 
tion to him. Thus did the apostles 
on the day of Pentecost. 2 : 38. The 
Ethiopian officer, perceiving the ful- 
filment of the ancient prophecies in 
Jesus, was led to yield up himself to 
him as the Saviour and Lord. And 
having an opportunity to be baptized, 
in accordance with the Saviour's 
will, he expressed his desire at once 



said, I believe that Jesus Christ is 
the Son of God. 

38 And he commanded the 
chariot to stand still : and they 
went down both into the water, 
both Philip and the eunuch ; and 
he baptized him. 



to render obedience ; for the spirit of 
Christian obedience is prompt, as well 
as sincere and affectionate. 

37. / believe that Jesus Christ is 
the Son of God. This belief was 
more than a conviction of the under- 
standing that Jesus was the Messiah, 
or Saviour, and that his religion was 
the only true religion. It was such 
a conviction, accompanied with a 
corresponding trust in Jesus, and a 
spirit of obedience to him. True 
faith, or belief, in Jesus, is such as 
makes a nei^soil his disciple. It 
consists much more in a spirit of af- 
fectionate reliance on him as the great 
teacher and Saviour, and of obedience 
to him as our rightful Lord, than in 
an intellectual conviction of the truth 
of the gospel. 

38. j9nd he commanded the chariot, 
&c. The Ethiopian nobleman ordered 
the chariot to be stopped. 1| They 
went down both into the water. The 
words employed here, in the original, 
are those which would naturally occur 
in conveying the idea that the two 
persons went down some distance into 
the water. If Luke had meant to 
express the idea that the persons 
went merely to the water, he would 
naturally have employed a different 
preposition. The copious Greek lan- 
guage is not deficient as to a word 
which would precisely convey this 
idea. A reader of Greek may see the 
difference, as to form of expression, 
between " going down into a body of 
water" and "going down to a body 
of water," by comparing this passage 
with John 6 : 16. It is very generally 
agreed, among writers of authority, 
that, in the apostles' times, baptism 
was administered after the person had 
gone into some river or brook, or 
water of some considerable depth. 
II ^nd he baptized him. When they 



130 



ACTS. 



[a. d. 34. 



39 And when they were come, 
up out of the water, the Spirit of 
the Lord caught away Philip, tliat 

had arrived at a proper depth of 
water, Phihp baptized him. The 
original and proper meaning of the 
word baptize readily occurs to a reader 
of tliis passage. The Greek word, 
here used, is the active form of that 
which is used in the ancient Greek 
translation of the Old Testament, in 
2 Kings 5 : 14, where we read of 
Naaman the Syrian, " Then went 
he down and dipped himself seven 
times in Jordan." And no sufficient 
reason can be given why the parties 
went down into the water, but for 
the sake of an immersion of the 
new convert. Accordingly, Dr. Dod- 
dridge, in his exposition of this verse, 
says, " It would be very unnatural 
to suppose that they vrent down to 
\lnio^ as a strict accordance with the 
Greek requires] the water, merely 
that Philip might take up a little 
water in his hand to pour on the 
eunuch." 

This very simple and intelligible 
passage has been sometimes, to the 
view of an inquirer, encumbered by the 
remark, that we cannot decide by it, 
whether Philip baptized the eunuch, 
or the eunuch baptized Philip, be- 
cause it is said they both went dozen 
into the water. A word or two may 
remove the misapprehension involved 
in such a remark. The going down 
into the water was not the baptism : 
baptism was performed, as the account 
states, after they had gone into the 
water, that is, to a suitable depth. 
The Ethiopian had requested baptism, 
and Philip was an evangelist. There 
is no real cause for perplexity in the 
case. 

39. JVhen they were come up out of 
the water. The Greek preposition 
here translated out of, is, according 
to the acknowledgment of the ablest 
Greek scholars, the one which would 
naturally occur to a writer who meant 
to express a movement out of the 
water. |1 The Spirit of the Lord 
caught aioaij Philip. Some writers, 
both ancient and modern, have ex- 



the eunuch saw him no more : 
and he went on his way re- 
joicing. 

pressed the opinion that Philip was 
miraculously conveyed through the 
air. That there was something su- 
pernatural in the manner of Philip's 
being separated from the Ethiopian, 
would seem to be favored by the lan- 
guage used respecting the prophet 
Elijah in 1 Kings Id : 12, — " The 
Spirit of the Lord shall carry thee 
whither I know not," — where the 
connection implies a supernatural 
removing of the prophet from place 
to place. Compare, also, 2 Kings 2 : 
36, where the thought of a miracu- 
lous movement is conveyed by the 
words, " Lest peradventure the Spirit 
of the Lord hath taken him up and 
cast him upon some mountain, or 
into some valley." It is one of those 
cases, however, the details of which 
we may never be able to decide. It 
is believed, by others, that the Spirit 
gave the mind of Philip a sudden and 
irresistible conviction of his duty to 
hurry away at once in another direc- 
tion.' In the latter case, the term 
caught away., which seems to express 
some external acting on the person 
of Philip, may be compared Avith the 
language in Mark 1 : 12, where the 
Spirit is said to have driven Jesus 
into the wilderness, and where the 
sacred writer, as we have reason to 
believe, employed only a strong 
method of asserting the Spirit's in- 
fluence on the mind of Jesus, indu- 
cing him to go to the wilderness. So 
Philip may have felt, on a sudden, 
an irresistible impulse of the Spirit 
instantly to leave this new convert. 
It would, doubtless, have been a 
pleasure to him, still longer to have 
enjoyed his company, and to have 
imparted to him a fuller knowledge 
of tlie gospel. But the Spirit of God 
may be said to have torn him from 
such a purpose, and made him abrupt- 
ly depart with all speed, another way. 
|j And he icent on his way rejoicing ; 
more literally, for he went on his 
way. The words express one of the 
reasons why the eunuch saw Philip 



A. D. 34.] 



CHAPTER IX. 



131 



40 But Philip was found at Azo- 
tus : and passing through, he 
preached in all the cities, till he 
came to Cesarea. 



no more. Duty required him to 
prosecute his homeward journey to 
Ethiopia, and he therefore went on 
his way, while Philip hurried off, or 
was hurried off, in an opposite di- 
rection. — Well might the Ethiopian 
pursue his journey with unwonted 
joy. He had obtained a satisfactory 
addition to his religious knowledge ; 
he was cherishing a pious submission 
to God ; true peace, also, had taken 
up its abode in his conscience ; and a 
new hope had begun to animate his 
breast. Compare Ps. 119 : 165. 1 Pet. 

I : 8. 3 : 21. The joy with w^hich 
the Ethiopian convert pursued his 
journey reminds us of the happiness 
v/hich the converts on the day of 
Pentecost possessed. They had much 
" gladness and singleness of heart," 
and were habitually praising God. 
Acts 2 : 46, 47. He, doubtless, con- 
templated with joy, too, the pros- 
pect of making known the Saviour in 
the country of his residence. It is an 
interesting statement, which Euse- 
bius, the early ecclesiastical historian, 
makes in his History (11. l),that this 
convert is said to have successfully 
introduced the gospel into Ethiopia. 

40. Philip laas found at Jlzotus ; 
the city called Ashdod in the Old 
Testament. 1 Sam. 6 : 17. It lay 
north from Gaza about thirty miles. 

II Cesarea. This was a distinguished 
city in Palestine, on the coast of the 
Mediterranean sea, not far, in a south- 
erly direction, from mount Carmel. 
It was about sixty miles north-west 
from Jerusalem. It was anciently 
named Strata's Tower. Herod the 
Great bestowed on the city much 
labor and expense in repairing and 
adorning it, and in constructing a 
harbor for it. He named it Cesarea, 
in honor of the Roman emperor Au- 
gustus Cesar. It was one of the 
largest cities in Palestine, and w<is 
inhabited mostly by Greeks, though 
the number of jews and Samaritans 



CHAPTER IX. 

1 Saul, going towards Damascus, 4 is strick- 
en down to the eartli, 10 is called to the 
apostleship, 18 and is baptized by Ana- 

was also very considerable. It was 
the chief residence of the Roman 
governor, and after the destruction of 
Jerusalem became the capital of Pal- 
estine. It is at present only a heap 
of ruins. A map of Palestine will 
show that, between Azotus, or Ash- 
dod, and Cesarea, there were many 
considerable towns, in which Philip 
would have an opportunity to preach 
the gospel. 

Hints suggested by the account of 
the Ethiopian nobleman. — 1. We have 
sometimes cheering proofs, that dig- 
nity and station are not incompatible 
with devout exercises, or with a cor- 
dial reception of the gospel, and ob- 
servance of its ordinances, a'-s. 27, 38. 
So Daniel, though filling the first 
station in the court of king Darius 
(Dan. 6 : 2), was equally remarkable 
for maintaining habits of piety, and 
for fidelity in his office. Dan. 6 : 

10, n. 

2. A careful attention to the Scrip- 
tures often issues in true piety, vs. 
28, 37. So the Bereans searched the 
Scriptures daily ; and therefore many 
of them became believers in Jesus. 
Acts 17: 11, 12. 

3. How important, that we under- 
stand the Scriptures ! and that we 
have pious and intelligent ministers, 
and other judicious friends, who may 
guide us in the way of religious 
truth, vs. 30, 31. 

CHAPTER IX. 
The writer of the Acts had pre- 
viously mentioned Saul, as partici- 
pating in the martyrdom of Stephen 
(7 : 58), and as taking a very activo 
part in the persecution of the Chris- 
tians which followed that event. 
8 : 3. He now returns to the same 
individual, and relates his miraculous 
conversion, and his entering Avith 
zeal upon the public defence and the 
extension of the gospel. 



132 



ACTS. 



[a. d. 35. 



nias. 20 He preacheth Christ boldly. 23 
The Jews laj' wait to kill him : 29 so do the 
Grecians, but he escapeth both. 31 The 
church having rest, Peter healeth Eneas of 
the palsy, 36 and restoreth Tabitha to life. 

AND Saul, yet breathing out 
tlu-eatenings and slaughter 
against the disciples of the Lord, 

1. Breathing ovt threatening and 
slaughter ; a very emphatic expres- 
sion, showing that Saul was full of 
rage against the followers of Jesus, 
and was conceiving cruel and mur- 
derous designs respecting them. 
II Went unto the high priest. The 
high priest was president of the san- | 
hedrim ; and therefore, from his offi- 
cial station as well as his personal 
feelings, would be likely to encourage 
hostility against the Christians. He 
could furnish the requisite authority | 
to those who sought it, to arraign 
them before the Jewish court. Saul, 
consequently, applied to him for such 
authority, and was thus virtually 
acting in the name of the chief Jewish 
court. See V. 14. Compare 22: 5. 

2. Desired of him letters to Damas- 
cus. The letters which he sought 
were credentials of his authority to 
act in the name of the sanhedrim. 
He proposed to go to Damascus, a 
populous city of Syria, not far from 
the confines of the Jewish territory 
on the nortli-east. It was a resort for 
vast multitudes of Jews, as appears 
from the fact stated by Josephus in 
his Jewish War (2.20.2.) ,that ten thou- 
sand Jews in this city were, in the 
reign of the emperor Nero, put to 
death on one occasion. It might 
naturally be expected, that many 
who had heard the gospel in Palestine 
would convey it to Damascus, and 
that many of the Jews in that city 
had become disciples of Jesus. Be- 
sides, many Christians had, doubtless, 
fled thither, when the persecution 
raged so severely in Jerusalem, after 
the death of Stephen Compare 8 : 
1,4. II To the synagogues. Many 
synagogues would be needed in Da- 
mascus, to accommodate the Jews in 
their worship ; for wherever any con- 
siderable number of Jews were settled, 



went unto the high priest, 

2 And desu-ed of him letters to 
Damascus to the synagogues, that 
if he found any of this way, 
whether they were men or women, 
he might bring them bound unto 
Jerusalem. 

3 And as he journeyed, he came 

they provided themselves with a 
building for that ptirpose. Each syn- 
agogue had its proper officers, who 
constituted the eldership. They 
managed the affairs of the synagogue, 
and had a sort of authority over 
those who were considered as belong- 
I ing to it. The letters which Saul 
received were directed, of course, to 
the elders of the s}Tiagogues. These 
men had a general acquaintance with 
all the Jews in the city, and knew 
I who had become avowed Christians, 
and who were suspected of a leaning 
towards the cause of Jesus. || Any 
of this way ; any Christians, any who 
were following the way of Jesus and 
his apostles. || llliether they tcere 
men or icomen. None were to be 
spared, so unrelenting was the spirit 
of persecution which had taken pos- 
session of Saul's breast. Compare 
8:3. II He might bring them bound 
unto Jerusalem. Jerusalem was the 
chief seat of the Jewish authority, as 
being the metropolis of the country ; 
and high offences against the Jewish 
religion, committed by Jews, were 
tried before the sanhedrim in that 
city. To the Jews scattered over the 
world Jerusalem was a central point, 
as to religious jurisdiction. The syn- 
agogues every where acknowledged 
an accountability to the sanhedrim ; 
and the civil authorities in foreign 
cities did not interfere with tliis ac- 
countability on the part of the Jewish 
inhabitants, in regard to religious 
matters. Hence a commission from 
Jerusalem to search out apostate Jews 
in foreign cities, and bring them to 
Jerusalem for trial and punishment 
on religious grounds, could be carried 
into effect without hinderance from the 
civil authorities, or without protection 
being extended, by the magistrates in 
those cities, to suspected and oppressed 



A. D. 35.J 



CHAPTER IX. 



133 



near Damascus : and suddenly 
there shined round about him a 
light from heaven : 

4 And he fell to the earth, and 
heard a voice saying unto him, 
Saul, Saul, why persecutest thou 
me ? 

5 And he said, Who art thou. 
Lord ? And the Lord said, 1 am 
Jesus whom thou persecutest. It 



Jews. This was, in all probability, 
eminently the case in Damascus at 
the time here spoken of ; for Aretas, 
an Arabian king, who then had con- 
trol over the city (2 Cor. 11 : 32), was 
either, according to some writers, a 
Jewish proselyte, or at least was 
greatly in favor of the Jews. Com- 
pare this verse with 22 : 5. 

3. There shined round about him a 
light from heaven. The time of day 
when this took place was " about 
noon "(22: 6), or " midday." 26:13. 
In 22 : 6, the light is said to have been 
" a great light ; " and in 26 : 13, " a 
light above the brightness of tJie sun." 

4. Heard a voice saying unto him, 
&c. The voice addressed him, ac- 
cording to 26 : 14, " in the Hebrew 
tongue ; " that is, in that dialect of 
Hebrew which was then spoken in 
Palestine. The mention of such par- 
ticulars shows that what is related 
was really an external occurrence, 
and not merely something passing in 
Saul's mind. 

5. And he said, IVJio art thou, Lord ? 
An impression was at once made on 
Saul's mind, that a divine communi- 
cation was sent to him. || lam Jesus 
whom thou persecutest. By persecut- 
ing the disciples of Jesus and oppos- 
ing his cause, Saul was in reality 
persecuting Jesus. And so far as he 
knew Jesus, he indulged none but 
feelings of enmity against him. || It 
is hard for thee to kick against the 
pricks ; that is, against sharp goads. 
This was a proverbial expression, and 
it here intimates, not only the utter 
futility of Saul's opposition to Jesus, 
but also the inevitable injury which 
he would bring on himself by persist- 
ing in such attempts. This prover- 1 

18 



is hard for thee to kick against the 
pricks. 

6 And he trembling, and as- 
tonished, said, Lord, what wilt 
thou have me to do ? And the 
Lord said unto him, Arise, and go 
into the city, and it shall be told 
thee what thou must do. 

7 And the men which journeyed 
with him stood speechless, hear- 



bial saying was derived from the cus- 
tom of using a goad in driving oxen 
or horses. It is useless for the ox to 
kick against tlie goad, in his anger at 
being pierced by it ; his rebellious 
spirit only causes him more trouble. 
Thus Saul was warned to set himself 
no longer in opposition to Jesus ; he 
would find it wholly ineffectual ; his 
opposition would surely recoil on 
himself. 

6. Arise and go into the city. Com- 
pare 22 : 10. 

7. And the men — stood speechless. 
They were struck dumb with amaze- 
ment. In 26 : 14, Paul says, respect- 
ing the whole company, " We were 
all fallen to the earth." Some might 
hence imagine that the historian 
Luke makes a different representa- 
tion from tliat of the apostle who 
was personally concerned. It is only- 
necessary, however, to observe that^, 
while all were struck to the ground 
with amazement, and Saul, being so 
much more deeply affected, and being 
personally and solely interested in 
the communication from Jesus, still 
remained prostrate, the others had 
somewhat recovered themselves, and 
arisen. Or, we may suppose that 
Saul's attendants were not at once 
struck to the ground, but, at first, 
stood in mute astonishment, and af- 
terwards, through the awe which had 
penetrated their souls, they fell to the 
ground. || Hearing a voice. In 22 : 
9, it is said, " They that were with 
me heard not the voice of him that 
spake to me." Both the statements 
are true. Saul's companions heard 
a voice, but did not hear so as to un- 
derstand what was said ; they heard 
indistinctly. The word hear is fre- 



134 



ACTS. 



[a. d. 35. 



ing a voice, but seeing no man. 

8 And Saul arose from the 
earth ; and when his eyes were 
opened, he saw no man : but tliey 
led him by the hand, and brought 
him into Damascus. 

9 And he was tlu-ee days with- 
out sight, and neitlier did eat nor 
diink. 



quently employed by ancient writers 
as equivalent to understand. Nor is 
it at ail surprising that Saul's com- 
panions (lid not hear distmctly. The 
message vrhich the voice conveyed, 
was to hijn, not to tliern. His state 
of mind, too, was such as to prepare 
him for such a message ; theirs was 
not. Besides, there is no need of 
supposing that the voice v,^as above 
a low tone, j] Seeing no viau. Their 
eyes were dazzled by the excessive 
splendor which suddenly burst on 
them. Compare 26 : 13, 14. The ef- 
fect produced on the sight by a sharp 
flash of lightning, may illustrate, to 
some extent, the effect on Saul's com- 
pany of this sudden and supernatural 
splendor, which was more excessive 
than that of the sun at noon. 

8. He saic no man. He had be- 
come really blind. He was not only 
dazzled by the splendor which had so 
suddenly burst on him, but, besides 
the natural eifect of that splendor, 
he was actually deprived of sight. 
See V. 18, where the restoration of 
his sight is spoken of as supernatu- 
ral. His companions, however, were 
not thus made blind, for they led 
him into the city (22: J]) — a cir- 
cum.stance which well agrees with 
the belief, that Saul"s blindness was a 
special miraculous judgment on him 
from heaven. |] Brought him into 
DamasciLS. He had been directed by 
the Lord (v. G) to go into the city, 
with the expectation of being there 
instructed as to his duty. See 22 : 11 . 

9. He icas three dmjs without 
sight., and neitlier did eat nor drink. 
Such was his mental state, — so con- 
scious of guilt hi the sight of God, so 
ignorant of the way of deliverance 
from the stings of an accusing con- 



1 10 And there was a certain dis- 
ciple at Damascus, named Ana- 
nias ; and to him said tlie Lord in 
a vision, Ananias. And he said, 
Behold, 1 am here, Lord. 

11 And the Lord said uuto liim, 
Arise, and go into the street which 
is called Straight, and inquire in 
the house of Judas for one called 



science, — that he might well have lost 
all desire fur food. His bodily pow- 
ers, also, were considerably affected 
by the scene he had passed through. 
In such terror and remorse as he was, 
his mind so occupied with thoughts 
that v/ere entirely new to him, and 
that were of so absorbing a nature, 
his fasting was a perfectl)-^ natural 
result. It is not necessary to sup- 
pose that three entire days are here 
meant. According to the Jewish 
mode of speaking, they may have 
been parts of two daj^s, with one 
intervening whole day. Thus, in re- 
spect to our Lord, it was said (Matt. 
12 : 40), that he should be three days 
and three nights in the heart of the 
eartJa ; and yet, in Matt. 16 : 21, that 
he should rise on the third day. 
He was in the sepulchre during 
parts of two days, and the whole of 
the intervening day : and this space 
of time fully answered, among the 
Jews, the expression three days and 
three nights. So, in regard to Saul, 
the day on which he was led into 
Damascus, and the day on which 
Ananias conversed with him (v. 17), 
may have been two of the tliree. 

10. Sdid the Lord ; the Lord Jesus. 
See V. 17. ij In a vision ; by a super- 
natural appearance. But whether 
presented to tlie bodily eyes of Ana- 
nias, or in some otlier way, cannot 
be determined, since Saul, while in a 
state of blindness, is also said to have 
seen a person in a vision, v. 12. 

11. Called Saul of Tarsiis ; Saul 
by name, a man of Tarsus. Tarsus 
was the chief city of the province 
Cilicia, in Asia Minor. It was very 
celebrated, eminent for cultivating 
the Greek philosophy and literature. 
" As a seat of literature, it was ranked 



A. D. 35.] 



CHAPTER IX. 



135 



Saul of Tarsus: for behold, he 
prayeth, 

12 And hath seen in a vision a 
man named Ananias, commg in, 
and putting his hand on him, that 
he might receive his sight. 

13 Then Ananias answered, 
Lord, I have heard by many of 



by the side of Athens and Alexan- 
dria." By a distinguished writer of 
antiquity, it is even placed before 
those cities. Tarsus v/as made a 
free city by the emperor Augustus. 
The citizens thus enjoyed the privi- 
lege of freedom from tribute, and of 
being governed by laws and magis- 
trates of their own choice. |j Be- 
hold, he prayeth. By this expression, 
his change of character was made 
known to Ananias. It was an amaz- 
ing change, indeed. He who had 
been persecuting, even unto death, 
the disciples of the Lord Jesus, is now 
calling on that very Lord for mercy. 
He is no longer the persecutor ; he is 
now an humbled suppliant, a praying 
man. 

12. Putting his hand on him; a 
frequent act among the Jews, con- 
nected with imploring- from God, or 
with bestowing, a blessing. See 
8 : 17. 

The special providence of God, and 
his intimate access to men's souls, 
cannot but be here noticed. An im- 
pression was divinely communicated 
to Saul's mind respecting Ananias' 
visit to him ; and a corresponding 
impression was, at the proper time, 
made on Ananias' mind, leading 
him to make the visit to Saul, and 
to bestow on him the needed bless- 
ing. 

13. To thy saints. The word 
saints, by the corresponding term to 
which, in the Hebrew language, the 
Jews had been designated, as being 
separated from other nations, to be 
God's people (Ex. 19 : 6. Dcut. 7 : 
6), acknowledging and worshipping 
him, began now to be applied in a 
more eminent and spiritual sense to 
the followers of Christ, as holy per- 
sons, consecrated to the Lord by 



this man, how much evil he hath 
done to tliy saints at Jerusalem : 

14 And here he hath authority 
from the chief priests, to bind all 
that call on thy name. 

15 But the Lord said unto him, 
Go thy way: for he is a chosen ves- 
sel unto me, to bear my name be- 



their self-dedication and profession 
of obedience to him, and by their 
thus being a peculiar people, sepa- 
rate from the world. Compare 1 Pet. 
2:9. 

14. And here he hath authority, 
&c. The purpose for v/hich Saul 
w^as going to Damascus, had become 
known. Perhaps tidings Imd been 
sent by the Christians in Jerusalem 
to their brethren in Damascus ; per- 
haps publicity had been given to the 
purpose by the enemies of the Chris- 
tians. The knowledge of the object 
for which Saul had left Jerusalem, 
would naturally make Ananias de- 
mur, and wish for increased assurance 
that it would be safe for him to visit 
Saul. The thought might even have 
occurred to him that Saul was acting 
a borrowed part in professing to have 
become a changed man, so as more 
effectually in the end to delude and 
destroy the Christians. 

15. For he is a chosen vessel unto 
me, &c. ; I have selected him to be- 
come a distinguished instrument, in 
my hands, of extending far and wide 
a knowledge of me and of my gospel. 
Hence tlie apostle speaks of himself 
to the Galatians (Gal. 1 : 15), as 
having been divinely set apart and 
called to the work of preaching the 
gospel. II Before the Gentiles; the 
nations in general, as distinguished 
from the Jews. || Kings. Rulers of 
high authority, whether sovereigns, 
or governors of provinces, are meant 
by this word. In his subsequent life, 
facts accorded with this disclosure 
of the divine purpose respecting Saul. 
He made known the doctrine of 
Christ, before Felix (24 : 10—21), 
Festus, and Agrippa (26 : 2—29), ru- 
lers of high rank, though dependent 
on the Roman emperor. Roman em- 



136 



ACTS. 



[a. d. 35. 



fore the Gentiles, and kings, and 
the children of Israel, 

16 For I will show him how 
great things he must suffer for my 
name's sake. 

17 And Ananias went his way, 
and entered into the house : and 
putting his hands on him, said, 
Brother Saul, the Lord [even Jesus 



perors, too, heard of Christ by his 
means. |1 The children of Israel ; the 
Jews. Before Jews and Gentiles, 
before the great men of the earth, as 
well as the obscure, he was to pro- 
claim the doctrine of Christ. Com- 
pare 22 : 15. 

16. For J will skoio him hotv great 
things he must svffer, &c. This 
declaration was made, probably, to 
satisfy Ananias that Saul was a sin- 
cere penitent, and might be relied on 
as one who would voluntarily en- 
counter great sufferings for the Sa- 
viour's sake. The Lord knew his 
sincerity, and was purposing to dis- 
close to him fully, beforehand, the 
dangers to which he was to expose 
himself in defence of the gospel. For 
he was to become a distinguished 
servant of Jesus, and, as such, was 
to endure great sufferings. It was 
also in full view of sufferings for 
Christ's sake, that he would enter 
on the work of spreading abroad the 
gospel. It was to him, whose sincere 
attachment to Jesus was thus to be 
manifested, that Ananias Avas directed 
to go. He might, therefore, dismiss 
his fears, and go cheerfully to the 
man Avhose name had filled the Chris- 
tians with dread, and with confidence 
bear to him the message of merc}^ 
Such a communication from the Lord 
himself removed the doubts and fears 
of Ananias, so that he promptly en- 
tered on the service to which he had 
been called. 

17. Pvtting his hands on him. See 
on V. 12. The twofold purpose ap- 
pears to have been connected with 
th'is act, of restoring sight to Saul 
and of bestowing on him the gifts 
of the Holy Spirit. || Brother Saul. 
He was a brother by nation, being a 



that appeared unto thee in the way 
as thou earnest) hath sent me, that 
thou mightest receive thy sight, 
and be filled with the Holy Ghost, 

18 And immediately there fell 
from his eyes as it had been scales ; 
and he received sight forthwith, 
and arose, and was baptized. 

19 And when he had received 



Jew ; and, ill view of the commu- 
nication which the Lord had made 
to Ananias, the term Irother., in a 
Christian sense, would be felt by him 
a suitable one to be applied to Saul. 
II That appeared unto thee in the 2cay, 
&-C. See V. 3, &c. |j Filled zcith the 
Holy Ghost ; plentifully endued with 
spiritual gifts. 

18. Immediately there fell from his 
eyes as it had heen scales. As soon 
as Ananias had placed his hands on 
Saul, and announced the purpose for 
which Jesus had sent him, the scaly, 
or crust-like substance, which had 
been caused to grow over Saul's eyes, 
fell off. No natural means produced 
this effect. It was evidently the 
result of special divine interposition. 
That this restoration of sight is to be 
regarded as miraculous, is further 
evident from the fact, that Ananias 
was divinely sent to Saul for the verj' 
purpose of restoring to him his sight 
(v. 17), and that, in 22 : 13, the apos- 
tle connects tlie event with the sim- 
ple declaration to him of Ananias — 
" Brother Saul, receive thy sight." 
Whether tlie substance, which had 
gathered over his eyes in so solid a 
manner as to be compared to scales, 
was formed from the natural humors of 
the eyes, or not, is immaterial. The 
sudden removal of the obstruction at 
the word of Ananias, and the fact 
that Ananias was sent to him for that 
very purpose, as well as for other 
purposes, clearly show the hand of 
God operating miraculously. || And 
teas Inptized. He at once, in the 
divinely appointed manner, professed 
his faith in Jesus, whom he had, till 
the third day before, so bitterly per- 
secuted. Haviiig publicly entered 
on the path of Christian obedience, 



A. D. 35.] 



CHAPTER IX. 



137 



meat, he was strengthened. Then 
was Saul certain days with the dis- 
ciples which were at Damascus. 

20 And straightway he preached 
Christ in the synagogues, that he 
is the Son of God. 

21 But all that heard him were 
amazed, and said, Is not this he 
that destroyed them which called 
on this name in Jerusalem, and 



he ever after proved himself to be 
a chosen instrument for vindicating 
and extending the cause of his Lord. 
Well may we say, " This was the 
Lord's doing." Ps. 118:23. Weh 
might the churches in Judea, when 
' they heard that he who persecuted 
them in times past was preaching 
the faith which once he destroyed, 
glorify God in him.' Gal. 1 : 22—24. 

20. He preached Christ in the syn- 
agogues. He publicly maintained 
the claims of Jesus Christ, in the 
Jewish places of worship. His first 
aim was, to do good to his country- 
men, his " kinsmen according to the 
flesh." See Rom. 9:1—3. 10:1. 
As he was a Jew, he could, accord- 
ing to Jewish customs, have access 
to the synagogues, and enjoy the 
privilege of addressing the assemblies 
during their worship. || That he is 
the Son of God; the Messiah. The 
expression Son of God is here used, 
as in John 13 : 27, to denote the Mes- 
siah, as an official title. The point 
at which Saul now earnestly labored, 
was to convince the Jews that Jesus 
of Nazareth was really the promised 
Messiah. 

21. Which called, on this name; who 
called on the name of Jesus as their 
Lord ; that is, the Christians. 

22. Increased the more ia strength ; 
became stronger in Christian faith 
and determination. || Confounded the 
Jews ; confuted them in argument. 
II Proving that this is very Christ ; 
that this person, Jesus, is the very 
Messiah. The word Christ is here 
evidently a terra of office. 

The account which the sacred his- 
torian here gives us respecting Saul 
is very brief, and omits some partic- 
12* 



came hither for that intent, that he 
might bring them bound unto the 
chief priests? 

22 But Saul increased the more 
in strength, and confounded the 
Jews which dwelt at Damascus, 
proving that this is very Christ. 

23 And after that many days 
were fulfilled, the Jews took coun- 
sel to kill him. 



ulars, for a knowledge of which we 
are indebted to the apostle himself. 
He teUs us, in his Epistle to the Gala- 
tians (1 : 17, 18), that, after his con- 
version, he visited Arabia, and re- 
turned to Damascus before going 
back to Jerusalem. Perhajjs what 
the historian has thus far related, 
occurred before Saul left Damascus 
for Arabia, as it is said, in the 20th 
verse, that he straighttcay^ imme- 
diately, began to preach Christ in the 
synagogues. The events which are 
related from the 23d verse, occurred, 
perhaps (for nothing positive can 
here be said), after Saul's return to 
Damascus from Arabia. Such omis- 
sions of particular events, when the 
relation of them is not required by 
the vv^riter's purpose, are not unusual 
in the Scriptures, or, it may be added, 
in other books, or in conversation. 
A similar passing over of an event 
occurs in Luke's history of the first 
years in the hfe of Jesus. He makes 
no mention of the removal of Joseph 
and Mary, with the young child, to 
Egypt ; but without giving any no- 
tice of that event, passes from the 
presentation of Jesus in the temple 
to the residence in Nazareth. See 
Luke 2 : 39. Matthew (2 : 13—15) 
supplies this vacancy in the early 
history of Jesus. So the apostle him- 
self supplies a vacancy in Luke's 
account of events which occurred 
soon after his conversion ; Luke's 
purpose in writing being such, as did 
not require him to descend to so much 
particularity. 

23. After that many days toere ful- 
filled. The many days, here men- 
tioned, may have been reckoned by 
the writer from the date of Saul's 



138 



ACTS. 



[a. d. 35. 



24 But their laying wait was 
known of Saul. And they watched 
the gates day and night to kill him. 

25 Then the disciples took him 
by night, and let him down by the 
wall in a basket. 

conversion, and may therefore in- 
clude the time which, as we learn 
from Gal. 1 : 17, he spent in Arabia. 
This space was, at least, three years. 
See Gal. 1 : 18. 

24. But their laijing imit was 
known of Saul. It would seem, not 
only that the fact of their plotting for 
his life was known to him, but also 
that he had obtained information of 
the plot itself. |j They watched the 
gates day and nighty &c. In expec- 
tation that he would seek to escape 
through one of the city gates, a 
guard was set there to seize him. 
From 2 Cor. 11 : 32, we learn that 
Aretas, the Arabian king, who at 
that time had possession of Damas- 
cus, favored this attempt at appre- 
hending Saul. He authorized the 
governor of the city to employ some 
of the military force for this purpose. 
He was, perhaps, instigated to this 
by the Jews ; and, as he was greatly 
in favor of the Jews, if not himself a 
Jewish proselyte (see on v. 2), they 
found in him a willing adversary of 
so zealous a Christian as Saul was. 

25. Let him doicn by the wall., &c. 
From 2 Cor. 11 : 33, we learn, more 
particularly, that Saul was let down 
through a loindow. There may have 
been some aperture in the city wall, 
through which he could be passed ; 
or, access may have been found to 
one of the towers on the wall, in 
which was a window. Or, as was 
sometimes the case in walled cities, 
there was a house so adjoining to the 
city wall, or connected with it, that 
advantage could be taken of one of 
its windows for the purpose here 
mentioned. The case was, perhaps, 
somewhat similar to that of the spies 
sent by Joshua to Jericho, who were 
protected by Rahab, and were let 
down by a cord, or rope, through the 
window ; the house being " upon the 
town wall." See Josh. 2 : 15. 



26 And when Saul was come to 
Jerusalem, he assayed to join him- 
self to the disciples: but they were 
all afraid of him, and believed not 
that he was a disciple. 

27 But Barnabas took him, and 

26. And ichen Saul teas come to 
Jerusalem. This was at least three 
years after his conversion. Compare 
Gal. 1 : 16 — 18. |j He assayed to join 
himself to the disciples. He attempted 
to associate with the Christians, as a 
follower of Jesus. || They were all 
afraid of him, and believed not., &c. 
They remembered him as their viru- 
lent persecutor ; and, as he had de- 
clined so long coming to Jerusalem, 
which was then the chief seat of 
Christian influence, and as he had, 
perhaps, scarcely been heard of there 
for three years, they suspected his 
sincerity. It would seem., too, from 
the next verse, that they had not 
received a particular account of his 
conversion, and of his activity in tlie 
cause of Jesus. It is wholly proba- 
ble that the three years which had 
elapsed since Saul's conversion, were 
not spent in Damascus; for, had he 
spent the most of that time in a city 
so distinguished, and not very remote 
from Judea, information respecting 
him would have foimd its way to 
Jerusalem. May he not have spent 
the most of the time in Arabia.-' 
Then, having returned to Damascus 
with increased zeal and power as an 
advocate for the Christian cause, per- 
secution speedily arose, and he es- 
caped from the city. 

27. Barnabas took him., iSic. ; a very 
suitable man to interpose on such an 
occasion, and to give assurance con- 
cerning the changed character of 
Saul to the suspecting Christians. 
He was, as is evident from Acts 
4 : 36, 37, a man of great generosity 
and self-denial, and of unquestion- 
able attachment to the cause of Je- 
sus ; an eminently good man, full of 
the Holy Ghost and faith. 11:24. 
He had become acquainted with all 
the particulars in regard to Saul's 
conversion and efforts in Damascus, 
and now introduced hiin favorably to 



A. D. 37.] 



CHAPTER IX. 



139 



brought him to the apostles, and 
declared unto them how he had 
seen the Lord in the way, and that 
he had spoken to him, and how he 
had preached boldly at Damascus 
in the name of Jesus. 

28 And he was with them 
coming in and going out at Jeru- 
salem. 



the brethren in Jerusalem. A strong 
attachment grew up between Bar- 
nabas and Saul. They were com- 
panions during the apostle's first tour 
in Asia Minor for the purpose of 
spreading the gospel. See 11 : 25, 
26, 30. 12 : 25. 13 : 2, 50. 14th 
chapter. || Brought him to the apos- 
tles. From Gal. 1 : 18, 19, we learn 
that Saul did not become acquainted 
with all the apostles during his first 
visit to Jerusalem after his conver- 
sion — a visit of only fifteen days' 
continuance. He became acquainted 
only with Peter and James. The 
other apostles were doubtless absent 
from the city at that time. 

28. Coming in and going out ; vis- 
iting familiarly among the brethren, 
being on intimate terms with them. 

29. Grecians. The word Grecians., 
here, as in 6 : 1, does not mean Gen- 
tile Greeks, but Jews who, having 
lived among Greeks, had so far con- 
formed to them as to use the Greek 
language. Jews who lived in foreign 
cities would almost necessarily adopt, 
in ordinary intercourse, the language 
which prevailed in those cities ; and 
that was the Greek. Some such 
Jews would, through various causes, 
remove, for permanent residence, to 
Judea, and still speak Greek ; many 
more would be temporarily sojourn- 
ing in Jerusalem ; and perhaps some, 
who had always resided in Palestine, 
preferred to use the Greek language, 
as the ordinary civil business was 
conducted in that language. Saul, 
being a native of Tarsus, a Greek 
city, used the Greek language flu- 
ently, and was able, therefore, to main- 
tain conversation, and to argue with 
these Hellenists, or Grecian Jews. 
II Thc]j went about to slay him ; en- 



29 And he spake boldly in the 
name of the Lord Jesus, and dis- 
puted against the Grecians: but 
they went about to slay him. 

30 Which when the brethren 
knew, they brought him down to 
Cesarea, and sent him forth to 
Tarsus. 

31 Then had the churches rest 



deavored to slay him. He was the 
object of hatred and of murderous 
designs on the part of the Jews in 
Jerusalem, as in Damascus. See 
V. 23. 

30. Cesarea; a seaport on the coast 
of the Mediterranean sea, not far 
from mount Carmel, about sixty miles 
from Jerusalem. See on 8 : 40. At 
Cesarea, Saul would be able to obtain 
a passage in some vessel sailing for 
Tarsus, or for some of the ports be- 
tween Cesarea and Tarsus. || Tar- 
sus ; Saul's native city. See v. 11. 
21 : 39. In sending Saul away from 
Jerusalem, the disciples not only con- 
sulted for his safety, but complied 
with the Saviour's direction in Matt. 
10 : 23 — " When they persecute you 
in this city, flee ye into another." 
Still further, it would appear, from 
Acts 22 : 18 — 21, that a special reve- 
lation had been made to him of the 
Lord's will that he should leave Je- 
rusalem. 

31. Then had the churches rest. 
Their most zealous persecutor, Saul, 
had himself become a follower of 
Jesus ; and their other adversaries 
had, probably, become convinced of 
the utter futility of persecution, and 
saw the prudence of letting them 
alone, according to the counsel of 
Gamaliel. Acts 5 : 38, 39. Perhaps, 
too, some circumstances in the con- 
dition of the Jews about this time, 
withdrew the attention of the chief 
men from the Christians. Dr. Dod- 
dridge mentions an observation of 
Lardner, " that this repose of the 
Christians might be occasioned by 
the general alarm which was given 
to the Jews [about the year of our 
Lord 40], when Petronius, by the 
order of Caligula (incensed by some 



140 



ACTS. 



[a. d. 38. 



throughout all Judea, and Galilee, 
and Samaria, and were edified: 
and walking in the feai- of the 
Lord, and in the comfort of the 
Holy Ghost, were multiplied. 

32 And it came to pass, as Pe- 
ter passed throughout all quarters, 

affront said to have been offered him 
by the Alexandrian Jews), attempted 
to bring the statue of that emperor 
among them, and to set it up in the 
holy of holies — a most horrid profa- 
nation, which the whole people dep- 
recated with the greatest concern." 
II Judea, and Galilee, and Samaria; 
the three divisions of Palestine in the 
time of the apostles ; Judea being 
the southern portion, Gahlee tlie 
northern, and Samaria the central. 
11 Were edified; were built up, ad- 
vanced in knowledge and piety. 
j| Walking in the fear of the Lord; 
living in true piety. || Covfort of 
the Holy Ghost ; comfort and aid 
which the Holy Spirit imparted. 
II Were multiplied. The churches 
already formed in Palestine were 
enlarged by the accession of con- 
verts, and new churches were formed. 
The number of befievers continued to 
increase. — Thus the cause of Christ 
is destined to prosper and increase, 
and to prevail every where. Oppo- 
sition will pass awaj^. The most vio- 
lent persecutor may be changed into 
the most zealous and laborious friend. 
And let us not fail to notice, that 
true Christian prosperity results from 
true piety. God may also allow the 
persecutors of his cause to be them- 
selves treated with contempt and 
violence by those who have power 
over them ; thus withdrawing them 
from their purpose to injure his cause, 
and even inspiring in their breasts 
sentiments of sympathy and regard 
for those, on whom they were design- 
ing to trample. It is interesting, too, 
to perceive that, though persecution 
drove away from their homes and 
circles of influence many devoted 
Christians, and thus apparently weak- 
ened the Christian cause, yet God 
soon raised up an increased number 
to supply their places. The knowl- 



he came down also to the saints 
which dwelt at Lydda. 

33 xAnd there he found a certain 
man named Eneas, which had 
kept his bed eight years, and was 
sick of the palsy. 

34 And Peter said unto him, 

edge of Christ was thus spread abroad 
in remote regions, by those who were 
driven from their Christian privileges ; 
and yet the cause of Jesus vras not 
permitted to langu-ish at home by 
their absence. Persecution is over- 
ruled to the furtherance of the gos- 
pel. Compare Phil. 1 : 12. 

32. The sacred historian now intro- 
duces, from this verse to the 18th of 
the eleventh chapter, a brief account 
of the apostle Peter's labors beyond 
the limits of Jerusalem. With the 
exception of a short excursion to the 
city of Samaria, as related in 8 : 14 
— 25, Peter appears to have been thus 
far occupied with labors in Jerusalem. 
Plis presence in the city was impor- 
tant, in those times of persecution, 
and of laying the foundations of the 
Christian cause. Now, however, as 
comparative tranquillity was enjoyed 
by the church, he could, without 
hazard to the Christian interest in 
Jerusalem, go abroad. His visits to 
the newly-formed churches would 
be highly profitable to them in con- 
firming their faith, in extending 
their knowledge of the gospel, and 
in encouraging and directing their 
activity. He would, also, have op- 
portunities for preaching among 
unconverted Jews. He came down 
to the saints ; to the Christians. See 
on V. 13. II Lydda; a large town in 
Judea, lying a short distance east 
from Joppa, and about a day's jour- 
ney distant from Jerusalem. It is 
believed to be the same as was an- 
ciently called Lad. See 1 Chron. 8 : 
12. Ezra 2 : 33. Neh. 7 : 37. 

33. Eneas. As this is a Greek 
name, the man was probably a Jew 
Avho had been living in the vicinity 
of Greeks, and was in the habit of 
speaking the Greek language, like 
the Grecian Jews mentioned in v. 
29. II Which had kept his bed eight 



A. D. 38.] 



CHAPTER EX. 



141 



Eneas, Jesus Christ maketh thee 
whole : arise, and make thy bed. 
And he arose immediately. 

35 And all that dwelt in Lydda 
and vSaron saw him, and turned to 
the Lord. 

36 Now there was at Joppa a 
certain disciple named Tabitha, 

years. Such was his bodily infirmity, 
that, for eight years, he liad been, as 
we say, bed-ridden — almost wholly 
confined to his bed. || Sick of the 
palsy; a paralytic. See on 8 : 7. 

34. Jesus Christ maketh thee whole; 
literally, Jesus the Messiah healeth 
thee. Peter was careful that no mis- 
take should be made as to the real 
author of the miraculous cure. It 
was not performed by his own power, 
or holiness (3 : 12), but by Jesus, 
who, by this miracle, as well as the 
other works performed by him, and 
in his name, was proved to be 
the long-expected Messiah. Peter 
was only the instrument (as Calvin 
says), while the power was Christ's. 
Thus Peter sought to secure the glo- 
ry to Christ alone. |j Make thy bed. 
The idea conveyed was, that this 
man, who had been so long depend- 
ent on others for preparing his bed, 
would now have strength enough to 
do it himself. The form of expres- 
sion was naturally suggested by the 
peculiar circumstances of the man, 
and was designed to assure him of 
immediate restoration to health. 

35. Saron; or Sharon., as the word 
is spelled in the Old Testament. See 
1 Chron. 27 : 29. Is. 33 : 9. 35 : 2. 65 : 
] 0. It was a large, fertile plain, ex- 
tending from the neighborhood of 
Joppa to mount Carmel, and much 
celebrated for its rich fields and pas- 
tures. There v/ere many villages in 
this tract of country. || Turned to 
the Lord. The knowledge of this 
iriiraclo, being spread through the 
region, was followed by a general 
reception of the gospel. 

3f). Jofpa.. This was a noted sea- 
port on the coast of the Mediter- 
ranean sea, about forty-five miles 
north-west from Jerusalem. It was 
the nearest seaport to Jerusalem, and 



which by interpretation is called 
Dorcas; this woman was full of 
good works and alms-deeds which 
she did. 

37 And it came to pass in those 
days, that she was sick, and died : 
whom when they had washed, 
they laid her in an upper chamber. 

was, therefore, the port by means of 
which that metropolis carried on 
its maritime intercourse with other 
cities and countries. It was to Joppa, 
that the timber from mount Lebanon 
was conveyed in rafts, in the days 
of Solomon, for buildmg his palace 
and the temple in Jerusalem. 2 
Chron. 2 : 16. In the time of Ezra, 
too, timber was sent to the same port 
for rebuilding the temple. Ezra 3 : 
7. This was the city, also, from 
which the prophet Jonah sailed when 
he sought to escape from the pres- 
ence of the Lord. Jonah 1:3. It 
was one of the most ancient ports 
in the world, and is the city called 
Japho in Josh. 19 : 46. It experi- 
enced great and frequent vicissitudes 
of condition. As being a distin- 
guished seaport, it was of much im- 
portance during the crusades. It 
now bears the name Jaffa., and is an 
inconsiderable town, though it is said 
to have four or five thousand inhab- 
itants, of whom the greater part are 
Turks and Arabs. || Tabitha,' which 
by interpretation is called Dorcas. 
The name Tabitha., in the language 
generally spoken among the Jews in 
Palestine, answered in meaning to 
the Greek word Dorcas. They both 
originally meant the gazelle — a very 
beautiful species of the goat. The 
names of animals which were re- 
markable for their beauty or their 
innocent and attractive qualities, 
were often used anciently either as 
names for children, or as terms of 
endearment. || Full of good loorks 
and alras-deeds. She had become 
distinguished by her deeds of piety 
and benevolence. 

37. An upper chamber; an apart- 
ment either on, or connected with, 
the roof of houses among the He- 
brews, the roof being nearly flat. It 



142 



ACTS. 



[a. d. 38. 



38 And forasmuch as L3-dda 
was nigh to Joppa, and the dis- 
ciples had heard that Peter was 
there, they sent unto him two men, 
desiring him that he would not 
delay to come to them. 

39 Tlieu Peter arose, and went 
with them. When he was come, 
they brought him into the upper 
chamber : and all the widows 
stood by him weeping, and show- 
ing the coats and garments which 
Dorcas made, while she was with 
them. 

40 But Peter put them all forth, 

was a room not in common use, 
but appropriated to the reception of 
friends, to private prayer and medi- 
tation. See on 1 : 13. 

38. Lydda teas nigh to Joppa; a 
little to the east of Joppa. || Peter 
teas there. See y. 32. || Desiring 
him that he would not delay, &c. 
They doubtless cherished the hope 
of her being restored to life by Pe- 
ter's means. 

39. All the tciAoics, &c. ; those 
widows, probably, who had been in- 
debted to Tabitha's benevolent activ- 
ity. By showing garments which 
she had been in the habit of making 
for charitable purposes, they bore an 
affecting testimony to her worth and 
to their loss ;, and thus appealed to 
the sympathies of Peter. — How cer- 
tainly do those persons secure our es- 
teem, and how eminently worthy are 
they of our imitation, who " do good, 
are rich in good works, ready to dis- 
tribute, willing to communicate " ! 
1 Tim. 6:18. "The good works" 
of such are often " inanifest before- 
hand ; and they that are otherwise 
cannot be hid " (1 Tim. 5: 23); for 
their Father who seeth in secret, 
himself will reward them openly. 
See Matt. 6:4. Compare Heb. 
13 : 16. 

40. Peter put them all forth. He 
would thus be free from interruption ; 
and could, when alone, be more ear- 
nest and full in his prayer. He 
wished, too, to avoid ostentation. 
The Saviour, sometimes, when in- 



and kneeled down, and prayed; 
and turning hhn to the body, said, 
Tabitha, arise. And she opened 
her eyes : and when she saw Pe- 
ter, she sat up. 

41 And he gave her Ms hand, 
and lifted her up ; and when he 
had called the saints and widows, 
he presented her alive. 

42 And it was known through- 
out all Joppa : and many believed 
in the Lord. 

43 And it came to pass, that he 
tarried many days in Joppa with 
one Simon a tanner. 

tending to restore a dead person to 
life, wished the intimate friends of 
the deceased to withdraw. See Matt. 
9 : 25. The prophet Elislia, when 
about to restore the deceased child of 
the Shunamite, went alone into the 
room where the corpse was. 2 Kin^s 
4 : 33. 

42. Many believed in the Lord. 
They were convinced, by Peter's pos- 
session of miraculous power, that 
Jesus, in whose name he acted, was 
really the jlessiah ; and they became 
disciples. 

43. He tarried many days in Joppa 
icith one Simon a tanner ; that is, in 
the house of one Simon. The em- 
ployment of Simon was one, which 
Jev\-s, habitually thinking of ceremo- 
nial cleanness and uncleanness, gen- 
erally avoided. Some of them, how- 
ever, as in the present instance, en- 
gaged in it. That Peter made his 
abode with this individual, whom 
some of his countrymen would have 
disesteemed on account of his em- 
ploj-ment, is regarded by some writers 
as evidence that, though distinguished 
as an apostle, and having recently 
performed a signal miracfe, he was 
superior to the prejudice which at- 
taches contempt to certain trades. 
He, however, thought little of world- 
ly dignity in connection with his 
being an apostle. He had been 
taught, by his Master's instructions 
and example, that true greatness is 
best adorned by condescension ; that 
he who would be truly great among 



A. D. 41.] 



CHAPTER X. 



143 



CHAPTER X. 

1 Cornelius, a devout man, 5 being com- 
manded by an angel, sendeth for Peter : 
11 who by a vision 15, 20 is taught not to 
despise the Gentiles. 34 As he preach- 
eth Christ to Cornelius and his comimny, 
44 the Holy Ghost falleth on them, 48 and 
they are baptized. 



the disciples of Christ, must be least 
of all and servant of all. Matt. 18: 
4. Mark 9 : 35. And, indeed, the 
sphere in society to which Peter had 
been accustomed was that of ordinary, 
though very respectable, men; and 
he, doubtless, would not think of any 
special difference, as to the common 
usages of life, between himself and 
Simon of Joppa. 

CHAPTER X. 
We have now arrived at a remark- 
able era in the progress of the gospel. 
Hitherto, efforts for the conversion 
of men to Christianity had been con- 
fined to Jews, or to those who, though 
not Jews by birth, had become pros- 
elytes to the Jewish religion. The 
disciples of Christ had not yet fully 
entered into the spirit of the gospel, 
so far as concerns its extension to all 
nations ; they still adhered to Jewish 
opinions in respect to ceremonial 
cleanness and the impropriety of as- 
sociating with people of other re- 
ligions. They believed, indeed, as 
the terms of their Lord's last com- 
mission to them plainly showed (Matt. 
28 : 19. Mark 16 : 15), that the gospel 
was to be every where spread, and 
preached to all men. Still they ex- 
pected that people of other nations 
v/ould first become Jews, and adopt 
Jewish rites, and then, as being Jeios, 
would become followers of the Mes- 
siah. See 10 : 28, 45. 11 : 2, 3, 18. 
]5 : 1, 5. The time was now come, 
however, when it was necessary to 
correct these views, and to introduce 
the gospel at once among the Gen- 
tiles, without any such preparatory 
process as the disciples had thought 
requisite. Peter was the honored in- 
strument of presenting the gospel to 
the Gentiles, and of introducing Gen- 



THERE was a certain man in 
Cesarea, called Cornelius, a 
centurion of the band called the 
Italian band, 

2 A devout man, and one that 
feared God with all his house, 
which gave much alms to the peo- 
ple, and prayed to God always. 



tiles, as such, into the Christian 
church. Special instruction from 
heaven was needed in order to dissi- 
pate the prejudices against the Gen- 
tiles, which his Jewish education had 
produced, and to prepare him for this 
distinguished service. The chapter 
on which we are now entering, relates 
the method which God employed to 
enlarge Peter's views, and to prepare 
him for his visit to a Gentile family. 
It also records the signal evidence of 
divine approval, which followed his 
making known the gospel to those 
who, without becoming proselytes to 
the Jewish religion, were found ready 
to receive the gospel. 

1. Cesarea; the same city as is 
mentioned in 8 : 40. || Jl centurion ; 
a Roman military officer, who had the 
command of a hundred men. As 
Cesarea was the principal residence 
of the Roman governor of Judea, 
many military officers would of 
course be there. || The band called 
the Italian hand. A band was one of 
the smaller divisions in Roman ar- 
mies, corresponding somewhat to our 
military word company. The band, 
or company, here mentioned, was 
called the Italian, as being composed 
of men who were natives of Italy. 
Military companies in the provinces 
of the Roman empire, and in the ser- 
vice of the empire, were often formed 
of inhabitants of those provinces, as 
well as of native Italians. Hence the 
distinction between an Italian com- 
pany and a provincial one. 

2. A devout man, &c. Cornelius 
was, in reality, a pious man. His 
reverence towards God, and his other 
religious^ feelings and conduct, show 
this. He had in some way become 
acquainted, to a considerable extent, 
with the true God, and conscien- 



144 



ACTS. 



[a. r. 41. 



3 He sa-U' in a visioD evident- 
ly, about the ninth hour of the 
day, an angel of God coining in to 

tiously sought to obey him. He had 
not yet been taught the gospel, but 
was in a state of readiness to Avelcome 
its plan of salvation, and its system of 
doctrines and duties. It has been 
debated, whether or not he had be- 
come a proselyte to the Jewish re- 
ligion. But the language of Peter in 
V. 28 is inconsistent with the opinion 
that Cornelius was a proselyte ; and 
the vision which appeared to Peter, 
was such as would prepare him to 
visit a man whom Jews would call 
unclean, as being still a heathen. The 
offence, also, which some of the Chris- 
tians in Jerusalem took at Peter"s 
conduct in visiting Cornelius (11 : 2, 
3), Avould not have been felt, had this 
centurion been a proselyte. If Cor- 
nelius had before this time enrolled 
himself as a proselyte to the Jewish 
religion, if he had professed to be no 
more even than a prosehjte of the gate, 

— that is, a proselyte who adopted the 
Jewish opinions against idolatry, but 
who declined to receive circumcision, 

— the objection which arose in Peter's 
mind to visituig him, and which was 
felt so strongly by the Cliristians in 
Jerusalem, would not have existed; 
for there was nothing in all the Jew- 
ish law, which would hinder Jews 
from associating with proselytes of 
the gate. Cornelius had, doubtless, 
adopted correct opinions of God and 
his worship, quite as extensively as 
would have been required of him in 
order to be acknowledged a proselyte ; 
probably even more so. Still, he had 
not formally united with the Jews, as 
an adherent to their religion, and 
was, therefore, in their view, still a 
heathen. Though, however, not 
imited with them, he was not an 
idolater, but a worshipper of the true 
God. His mind had been singularly 
enlightened from above ; and God 
was about to lead him, by remarkable 
circumstances, to a knowledge of the 
gospel. II JFtth all his house ; with 
all his family. |j Gave much alms to 
the people; gave much charitable aid 



him, and saving unto hiin, Cor- 
nelius. 

4 And when he looked on him, 



to the poor, probably emaong the 
Jews; as would appear from v. 22, 
I where he is spoken of as highly es- 
i teemed among the Jews. Of course, 
j others who were needy shared in his 
' bounty ; but it was peculiarly im- 
1 portant to mention his kindness to 
I the Jewish people, as showing a tru- 
I ly religious benevolence, since Jews 
were generally regarded by Gentiles 
; with disfavor. || Prayed to God al- 
j icays ; habitually, perhaps at all the 
, stated times of prayer. Being resi- 
• dent in the country of the Jews, he 
; knew their hours of prayer, and prob- 
\ ably conformed to them, 
j Prayers to God should be accom- 
I panied with charitable deeds to men. 
j Thus shall vre show the power, as well 
I as the form, of godliness. The char- 
! acter of Cornelius reminds us of the 
j psalmist's description of a good man, 
I in Ps. 112:9 — " He hath dispersed, 
he hath given to the poor ; his right- 
eousness endureth forever : his horn 
I shall be exalted with honor."" 
I 3. The ninth hour of the day; the 
I hour corresponding to our three 
: o"clock in the afternoon, and one of 
I the Jewish hours of prayer, at that 
period. ]| .hi angel of God, &c. God 
I sent a heavenly messenger, who ap- 
peared to Cornelius evidently, that is, 
j distinctly, and, as Cornelius says in 
: the 30th verse, in the form of a man 
i with bright clothing. Cornelius does 
1 not seem to have been in a trance ; 
\ though, doubtless, his mind was 
j much elevated by his meditations and 
I prayers. It appears from the 3Cth 
1 verse, that he was observing a day of 
' fasting ; and during his solemn ex- 
I ercises in the latter part of the day, 
I the angel appeared to him. 
I 4. He iras afraid. The splendor 
i of the angel s clothing, as well as the 
[ suddenness of his appearance, would 
j naturally excite a reverential dread 
i in Cornelius. Compare Luke 2 : 9. 
! II Jf'kat is it. Lord? an abbreviated 
I form of the question. What is thy 
I demand, or request What wishest 



A. D. 41.] 



CHAPTER X. 



145 



he was afraid, and said, What is 
it, Lord ? And he said unto him, 
Thy prayers and thine ahns are 
come up for a memorial before 
God. 

5 And now send men to Joppa, 
and call for one Simon, whose sur- 
name is Peter : 

6 He lodgeth with one Simon a 
tanner, whose house is by the sea- 
side : he shall tell thee what thou 
oughtest to do. 

7 And when the angel which 
spake unto Cornelius was depart- 
ed, he called two of his household 

thou ? It was a respectful manner 
of answering to a call, or of acknowl- 
edging one's self ready to receive a 
message. The word translated lord 
was a term of respect, used not only 
in addresses to God, but also in 
speaking to man, when a feeling of 
respect was designed to be expressed. 
It was here addressed to the angel in 
human form, prompted by the rev- 
erential feelings which the angel's 
appearance had excited in the breast 
of Cornelms. || Thy pratjers and thine 
alms are come up for a memorial, 
&c. ; they are remembered before 
God. Compare v. 31. God has 
heard thy prayers, and seen thy deeds 
of charity. He remembers thee with 
favor. The prayers of Cornelius, 
and his deeds of charity, constituted — 
so to speak — a kind of monument, 
preserving the name of Cornelius as a 
man whom God intended to bless. 
He was now about to receive from 
God, whom he had endeavored to 
serve, a special token of the divine 
regard. 

5. Joppa. See 9 : 36. |1 Call for 
one Simon, whose surname is Peter ; 
send a message to Simon Peter, re- 
questing a visit from him. 

6. Simon a, tanner. See 9 : 43. 
II Whose house is by the sea-side. The 
occupation of tanners was carried on, 
among the ancients, in situations near 
the sea, or some river, both far con- 
venience' sake, in various parts of the 
business, and because it was prohibit- 
ed by law from being performed in the 



servants, and a devout soldier of 
them that waited on him contin- 
ually ; 

8 And when he had declared all 
these things unto them, he sent 
them to Joppa. 

9 On the morrow, as they went 
on their journey, and drew nigh 
unto the city, Peter went up upon 
the house-top to pray, about the 
sixth hour : 

10 And he became veiy hungry, 
and would have eaten : but while 
they made ready, he fell into a 
trance, 

midst of a city. The workshops and 
dwellings of those who were of this 
occupation were, accordingly, in the 
outskirts of cities. 

7. A devout soldier. This soldier 
was one of those who were appointed 
to be always near the centurion, so as 
to preserve a show of military state, 
to keep guard, and to go on business 
for him. Like Cornelius, he was a 
pious soldier. 

9. On the morroto, as they — drew 
nigh unto the city. Joppa was about 
thirty miles south of Cesarea ; so that 
the messengers from Cornelius, being 
despatched shortly after the angel had 
left him, could easily have arrived 
near Joppa by the sixth hour, or 
noon, of the following day ; this being 
the hour mentioned at the end of the 
verse. || Peter went up wpon the house- 
top, &c. The roofs of houses in Pal- 
estine were flat, and were covered with 
a composition of gravel, ashes, chalk, 
and similar substances.. They fur- 
nished a convenient place of resort, 
both for enjoying private interviews 
with friends, and for private medita- 
tion and prayer. || Jlhout the sixth 
hovr ; or noon. This was one of the 
stated hours of prayer among the 
Jews. See on 3 : 1. 

10. Would have eaten; desired to 
eat. II He fell into a trance. He was 
placed, by a divine interposition, in 
an unusual mental state, in which he 
became, as it were, insensible to pres- 
ent objects, and intensely occupied 
with a vision from above. God was; 



146 



ACTS. 



[a. d. 41. 



11 And saw heaven opened, and 
a ceitain vessel descending unto 
him, as it had been a great sheet 
knit at tlie four corners, and let 
down to the earth : 

12 Wherein were all manner 
of four-footed beasts of the earth, 
and wild beasts, and creeping 
things, and fowls of the air. 



about to make a special communica- 
tion to Peter, and seems — so to speak 
— to have v\athdrawn him for a time 
from all connection witli surrounding 
objects, that the vision \^'liich was 
to appear might wholly absorb his 
mind. 

11. Sfuo heaven opened. The sky 
seemed to him to part asunder. Com- 
pare 7 : 56, where the heavens are said 
to have appeared to Stephen to have 
opened. |1 A certain vessel. The 
word vessel is here used in a general 
sense, hke our word article, or imple- 
ment. A more particular description 
is immediately given. || A great 
sheet, knit at the four corners; a large, 
square piece of cloth, dravrn up at the 
corners, and thus capable of holding 
what might be placed in it. 

12. All maimer of leasts ; that is, 
popularly speaking, beasts of various 
kinds, not absoluteh^ of every kind. 
The diiference between four-footed 
beasts and icild beasts, is probably that 
which we mark by the terms tame 
beasts and icild beasts. It would 
seem, from Peter's language in the 
14th verse, that the animals, which 
appeared to him thus collected to- 
gether, were all such as the Jews 
accounted unclean — not suitable for 
them to use for food. 

13. Rise, Peter, kill and eat. Though 
the animals Avere unclean — such as the 
Jewish law forbade to be eaten — yet a 
voice seemed to direct him to prepare 
food for himself from that collection 
of animals. Thus it was the divine 
intention to excite in his mind the 
thought that the ceremonial, or re- 
ligious, distinction between clean 
animals and unclean, was abolished, 
and in this way to lead him at length 
to the thought, that Gentiles were 



13 And there came a voice to 
him, Rise, Peter ; kill, and eat 

14 But Peter said. Not so, Lord ; 
for I have never eaten any thing 
that is common or unclean. 

15 And the voice sj)ake unto him 
again the second time. What God 
hath cleansed, that call not thou 
common. 



not hereafter to be regarded by Chris- 
tian Jews as improi>er persons for 
them to visit and associate with. 

14. Common or unclean. The word 
common, as here used in reference to 
food, means not sacred, not allowed 
by the Mosaic law, forbidden to the 
Jews. The person who should eat 
such food, would make himself un- 
clean, in the view of the ceremonial 
laws. The eleventh chapter of Le- 
viticus will give the reader an idea of 
Jewish rules and feelings in regard to 
food. The thought of using for food 
animals which were forbidden by the 
INIosaic law, was instantly repelled by 
Peter. It at once seemed to him a 
profanation — an act wholly inconsist- 
ent with his sacred distinction as a 
Jew, as one of God"s people. He 
and his fellow-disciples had not yet 
discerned the proper meaning of their 
Lord's instructions in regard to food, 
as connected with moral purity. Jesus 
had taucrht (see Matt. 15 : 11, 17—20. 
Mark 7715, IS— 23), that real defile- 
ment pertains to the soul, not to the 
bodv, and that food does not com- 
municate defilement, since what we 
eat affects only the body, not the soul, 
not a person's moral character. But 
the disciples, having been so long 
accustomed to Jewish ideas, could be 
brought only by slov,- degrees thor- 
ouflfhly to embrace new and enlarged 
views. 

15. ]Miat God hath cleansed ; what 
God hath pronounced clean, or law- 
ful. II Call not thou common; do 
not thou consider and treat as un- 
clean and unfit to be used. Divine 
authority seemed here to be arrayed 
against Peter's scruples of conscience ; 
and the idea was presented to him, 
that the long-cherished distinction 



A. D. 41.] 



CHAPTER X. 



147 



16 This was done thrice : and 
the vessel was received up again 
into heaven. 

17 Now, while Peter doubted in 
iiimself what this vision which he 
had seen should meaji, behold, the 
men which were sent from Cor- 



between clean and unclean, or sacred 
and profane, articles of food, was now 
no longer to be regarded — that it was 
divinely abolished. As God had, by 
this vision, declared every creature 
to be good, and nothing to be refused 
out of regard to the ceremonial law 
(compare 1 Tim. 4 : 4, 5), Peter was 
instructed not to regard any kind of 
food as unlawful, or as communicating 
defilement to a person. 

By this vision, God designed to 
enlighten Peter's mind not so much 
in regard to food, as in regard to the 
principle on vv^hich he should, here- 
after, hold intercourse with men. 
He was not to treat any men as 
defiled, and unfit for him to associate 
with, because they were not Jews. 
The wail of separation between 
Gentiles and Jews was, by the re- 
ligion of Jesus, broken down (compare 
Eph. 2 : 14) ; and as, in the vision, 
animals which had been, by the 
Jewish law, regarded as unclean, 
and unfit for food, were pronounced 
by God as clean, and suitable to be 
used by a pious Jew, so Gentiles might 
be admitted to society and friendship 
with the people of God. The par- 
ticular instance of food was used as 
a striking illustration of the principle, 
that defilement, in the sight of God, 
does not depend on external circum- 
stances, and as a means of leading 
Peter to the Christian sentiment, that 
the grand distinction between Jews 
and Gentiles, so far as ceremonial 
cleanness was concerned, was hence- 
forth to cease. 

16. This was done thrice. This 
repetition was intended deeply to im- 
press Peter's mind, to prepare him for 
the message which he was soon to 
receive from Cornelius, and ultimate- 
ly to produce thorough conviction 
of God's design to make Gentiles, as 



nelius had made inquiry for Si- 
mon's house, and stood before the 
gate, 

18 And called, and asked wheth- 
er Simon, which was surnamed 
Peter, were lodged there. 

19 While Peter thought on the 



well as Jews, partakers of his special 
favor. 

17. A'oio, ichile Peter doubted in him- 
self tchat this vision — should mean. 
Peter was naturally led to question 
with himself, for what purpose such 
a scene had been presented to his 
mind. The ultimate design of the 
vision he could not at once discover. 
This, however, was to be disclosed by 
the seasonable arrival of the messen- 
gers from Cornelius. The vision had 
produced in Peter a state of mind 
which exactly fitted him to receive the 
additional information, that he might, 
without contracting defilement, go to 
visit a heathen family. 

18. .Ind called. It was customary 
in the East, at that time, for a person 
designing to visit a family, either to 
knock at the gate, or to call aloud, 
till the master of the house, or some 
one directed by him, went out. 

The evidence of a particular divine 
providence in the affairs of men, is 
too manifest here to be passed over 
in silence. At a certain time, mes- 
sengers on a most important errand, 
in consequence of a communication 
from above, had been sent by Cor- 
nelius fi-om Cesarea to Peter in Joppa. 
At the moment of their arrival, Peter 
was in profound thought respecting 
the meaning of a divine communica- 
tion which had been made to him, 
and which was suited to prepare him 
for just such a message as the visiters 
were bringing him. The whole mat- 
ter, in respect both to Cornelius and 
his messengers, and the apostle Pe- 
ter, was evidently arranged in all its 
details by Him who seeth the end 
from the beginning, and worketh all 
things after the counsel of his own 
will. How striking, both to Cornelius 
and to Peter, must have been the 
evidence that the hand of God was 



148 



ACTS. 



[a. d. 41. 



vision, the Spirit said unto him, 
Behold, three men seek thee. 

20 Arise therefore, and get thee 
down, and go with them, doubting 
nothing: for I have sent them. 

21 Then Peter went down to 
the men which were sent unto 
him from CorneUus ; and said, 
Behold, 1 am he whom ye seek : 
what is the cause wherefore ye 
are come ? 

22 And they said, Cornelius the 
centurion, a just man, and one that 
feareth God, and of good report 
among all the nation of the Jews, 
was warned from God by a holy 

concerned in these events ! At the 
same time, how clear it must have 
been to them, that, in all these move- 
ments, they both acted in the most 
voluntary manner, without the least 
violence to the freedom of their na- 
ture ! 

19. T7ie Spirit said unto him. 
The Spirit of God conveyed in- 
formation to Peter's mind. It is not 
necessary to suppose that an audible 
voice was employed. The Spirit 
could make such an impression as 
would be equivalent to an audible 
communication. ]| Three men seek 
thee. In the seventh verse, we learn 
that Cornelius had sent three men. 
The coincidences which were now 
becoming manifest between what 
had happened to Peter and what 
Cornelius had been directed to do, 
were very remarkable. Peter could 
not faU to discern the special inter- 
position of divine providence, and 
would be prepared for the additional 
direction to accompany the messen- 
gers of Cornelius. We cannot but 
notice, here, how readily God has 
access to men's souls, — with what 
ease he can excite such thoughts and 
purposes in their minds as correspond 
with events, which they are to be 
instrumental in effecting. 

20. For I have sent them. Corne- 
lius had been directed by an angel 
from God (vs. 3, 5), to send for Peter. 
It was God, then, in a special man- 
ner, who had sent these men. 



angel to send for thee into his 
house, and to hear words of thee. 

23 Then called he them in, and 
lodged them. And on the morrow 
Peter went away with them, and 
certain brethren from Joppa ac- 
companied him. 

24 And the morrow after they 
entered into Cesarea. And Cor- 
nelius waited for them, and had 
called together his kinsmen and 
near friends. 

25 And as Peter was coming in, 
Cornelius met him, and fell down 
at his feet, and worshipped him. 

26 But Peter took him up, say- 

23. Certain brethren from Joppa. 
The number was six, as we read in 
11 : 12. It was both a measure of 
prudence on the part of Peter, and a 
wise providential arrangement, that 
he should take these brethren with 
him. He might have occasion to 
consult them. Their personal ac- 
quaintance with the transactions in 
which Peter might be engaged, 
would enable them to bear public 
testimony in regard to his conduct 
on the occasion, and would more 
easily secure kind feeling on the part 
of Christian Jews who might hear 
of the event, and not be prepared at 
once fully to enter into {he plan of 
God for extending the gospel to the 
Gentiles. Peter's statement, in 11 : 
12, of tlie fact that certain Christian 
bretliren accompanied him to Cesa- 
rea, appears to have been of some 
service (see 11 : 18) in preventing 
an unfavorable state of mind on the 
subject at Jerusalem. — Prudence is 
becoming, even in an accredited mes- 
senger of God. 

24. Cornelius tcaited for them; was 
waiting, in expectation of tiieir arri- 
val. II Had called, together his kins- 
men., &c. He was anxious for the 
spiritual welfare of his relatives and 
friends, as well as for his own. An 
instructive example ! 

25. Cornelius — fell doicn at his 
feet, and loorshipped him. As Cor- 
nelius was already acquainted with 
the character of the true God, and 



A. D. 41.] 



CHAPTER X. 



149 



ing, Stand up : I myse]f also am a 
man. 

27 And as he talked with him, 
he went in, and found many that 
were come together. 

was a pious man, we cannot consider 
him as designing to pay religious 
worship to Feter. The word vwr- 
ship, in our language, was formerly 
used in a wider sense than it now 
is, and signified special respect and 
honor given by one man to another. 
Compare Luke 14 : 10. Cornelius 
intended to show his deep respect for 
Peter, as an ambassador of God, spe- 
cially sent with a divine message. 
He knew that, among the orientals, 
such respect was often shown by 
prostrating the body on the ground, 
or falling down at a person's feet. 
As Peter was God's messenger, he 
was considered worthy of special re- 
spect; and Cornelius, therefore, threw 
himself at his feet. For, though the 
Romans were not in the habit of thus 
prostrating themselves, except to their 
gods, yet, since Peter was God's mes- 
senger, sent on a special embassy to 
Cornelius, the Roman centurion felt 
towards him an unusual reverence, 
as if he must be superior to common 
men ; and this reverence, we may 
almost say, instinctively impelled 
him to fall at Peter's feet. 

26. Stand up ; I myself also am a 
man. As prostration, by the Romans, 
was not usually performed to a man, 
but was regarded by them as an act 
of worship, proper to be rendered 
only to one of their acknowledged 
deities, Peter instantly checked the 
excessive reverence which Cornelius 
was showing him, and would not 
allow him to remain prostrate. It 
seemed to argue too deep a respect 
for Peter in the Roman's mind — a 
respect approaching too nearly to 
what was due only to a divinity. 
Hence Peter disclaimed any higher 
rank than that of a man, and was un- 
willing that reverence should be paid 
to him, other than what is suitable 
between man and man. The honor 
which Christ had put on Peter, in 
making him an eminent apostle, was 
13* 



28 And lie said unto them, Ye 
know how that it is an unlawful 
thing for a man that is a Jew to 
keep company, or come unto one 
of another nation ; but God hath 

far from elating him with pride, or 
ministering to vanity. He still felt 
that he was but a man — a man, too, 
whose past associations and present 
spiritual employment were most har- 
monious with simplicity in heart and 
life, and whose feelings, both as a 
member of society, and as a servant of 
Christ, revolted from the thought of 
having special external honor heaped 
on him. While, then, in accordance 
with scriptural directions, we pay 
honor to whom honor is due (Rom. 
13 : 7. 1 Pet. 2 : 17), let us never 
arrogate it to ourselves; and let us 
always kindly and courteoixsly decline 
external tokens of respect, when they 
evidently transcend the limits of so- 
briety. It is well for ministers of the 
gospel to remember that tliey " never 
appear more truly great than when 
they arrogate least to themselves." 

28. An unlaioful tiling; a thing 
contrary to the Jews' religious law, 
and therefore held by the Jews as a 
violation of religious duty, or an act 
of impiety. |1 One of a?iother nation ; 
one not a Jew, either by birth or by 
religion — a Gentile. The declara- 
tion of the apostle that it was unlaw- 
ful for a Jew to keep company with, 
or to come to, one of another nation, 
is to be understood as showing the 
religious scruples which prevailed 
among the Jews, in regard to their 
associating with Gentiles. These 
scruples had been carried to an ex- 
travagant pitch — beyond what was 
required by the law, as given by Mo- 
ses. That law was not so exclusive 
as wholly to proh'ibit Jews from vis- 
iting, or having dealings with, per- 
sons of a different nation. But the 
Jewish rabbis had made numerous 
additions to the law of Moses, and 
enjoined these additions on the con- 
scientious observance of the people, 
as strictly as the very precepts of 
Moses. The scruples to which Peter 
here refers, and which had come to 



150 



ACTS. 



[a. d. 4L 



showed me that 1 should not call 
any man common or unclean. 

29 Therefore came I unto you 
without gainsaying, as soon as 1 
was sent for : 1 ask therefore for 
what intent ye have sent for 
me ? 

30 And Cornelius said, Four 
days ago I was fasting until this 
hour ; and at the ninth hour I 
prayed in my house, and behold, a 
man stood before me in bright 
clothing, 

31 And said, Cornelius, thy 
prayer is heard, and thine alms 
are had in remembrance in the 
sight of God. 

32 Send therefore to Joppa, and 



be regarded as religiously sacred 
among the Jews, though originat- 
ing in the precepts of Moses, had 
been carried to an undue extent. In 
ceremonial observances the Jews 
were very credulous, and easily im- 
posed on by their rabbis. || / should 
not call any man common or unclean. 
The intent of the vision which had 
appeared to Peter was now distinctly 
perceived by him. The opinion, so 
tenaciously held by the Jews, that 
Gentiles were unclean, and that 
Jews ought not, therefore, to associ- 
ate with them, was no longer to be 
regarded. To visit a Gentile was no 
longer to be regarded as an act of 
impiety. 

29. Without gainsaying ; without 
saying any thing against it ; without 
hesitation. 

30. Four days ago. The day on 
which Peter arrived at the house of 
Cornelius was the fourth froixi that on 
which the angel appeared to Cornelius. 
It appears from vs. 7, 8, that Corne- 
lius sent his messengers on the same 
day when the angel appeared to him ; 
and from vs. 9, 17, that they arrived 
at Simon's house on the next day. 
The day following (v. 23), which was 
the third, Peter set out for Cesarea, 
and on the day after (v. 24) arrived 
at the centurion's house. || / was 
fasting until this hour. Cornelius 



call hither Simon, whose surname 
is Peter ; he is lodged in the house 
of one Simon a tanner, by the sea- 
side : who, when he cometh, shall 
speak unto thee. 

33 Immediately therefore I sent 
to thee ; and thou hast well done 
thajt thou art come. Now there- 
fore are we all here present before 
God, to hear all things that are 
commanded thee of God. 

34 Then Peter opened his 
mouth, and said. Of a truth I per- 
ceive that God is no respecter of 
persons : 

35 But in every nation, he that 
feareth him and worketli right- 
eousness, is accepted with him. 



had, on the fourth day preceding, 
abstained from food to the same hour 
of that day, as the hour when he 
was now conversing with Peter. 
II The ninth hour. See v. 3. |1 BrigJit 
clothing; shining white. Compare 
Matt. 28 : 3. John 20 : 12. 
31 — 33. Compare vs. 4 — 6. 

34. God is no respecter of persons. 
God has no personal partialities, so 
as to favor one man above another, 
merely because he belongs to a par- 
ticular nation. Peter now discerned 
to the full extent, and declared, that 
external circumstances are not the 
ground on which God proceeds, in 
giving his kind regards to men. In 
God's view, it is immaterial whether 
a man belongs to any one nation or 
to another. It is the character of 
the person, to which God looks. It 
is the state of his heart, which decides 
v/hether he is in the favor of God or 
not. This is expressed in the follow- 
ing verse. 

35. In every nation; whether the 
person be a Jew, or a Gentile. || He 
that feareth him ; whoever has true 
piety towards God. The fear of God 
often means, in the Bible, a truly pious 
reverence for his cliaracter and com- 
mands. Compare Ps. 15:4. Ill : 10. 
Job 28 : 28. Acts 9 : 31 . || JVorketh 
righteousness ; habitually does what 
is right in respect to God and to man. 



A. D. 41.] 



CHAPTER X. 



151 



36 The word which God sent 
unto the children of Israel, preach- 



The principle on which God accepts 
a person, is, his having a state of 
heart conformed to the divine requi- 
sitions, irrespectively of the circum- 
stances of his birth and his civil 
connections. So the prophet Micah 
(G : 8) declares — " He hatli showed 
thee, O man, what is good ; and 
what doth the Lord require of thee, 
but to do justly, and to love mercy, 
and to walk humbly with thy God ? " 
This principle by no means implies, 
that the kind of religious system 
under which a person has been 
brought up, is a matter of no conse- 
quence ; for observation, as well as 
the nature of the case, shows that 
the false religions which prevail 
where the gospel is not known, really 
cherish and strengthen the wicked 
propensities of men, and make their 
devotees more and more unrighteous, 
and unfit for God's approval ; and 
that, with very rare exceptions, it is 
only those who enjoy a religion from 
heaven, as revealed in the Holy Scrip- 
tures, that do fear God and work 
righteousness. For it is only the 
revelation in the Bible, that conveys 
pure religious truth, that exhibits the 
very provision v/hich is needed for 
man's wants, and which, as being a 
system of truth, and proceeding from 
God, is accompanied with the Holy 
Spirit's influences, enlightening and 
renewing men's souls. Hence it is 
almost in vain to search for pious 
men among idolaters. Should the 
case exist, however, of a person in a 
heathen land, ignorant of the gospel, 
yet becoming convinced of his need 
of pardon, and turning to God with a 
penitent heart, sincerely seeking to 
discover and to do his will, — such a 
person would find acceptance with 
God. And on the other hand, no 
one is accepted merely because he 
lives in a land enlightened by a reve- 
lation from heaven. He must receive 
the religion into his heart, and under 
its influence habitually fear God and 
live righteously, in order to be ac- 
cepted. If any one, not having yet 



ing peace by Jesus Christ : (he is 
Lord of all :) 

heard the gospel, possesses this spirit, 
he will embrace the gospel when it is 
made known to him ; because the 
gospel, from its holy nature, and its 
gracious provision for man's spiritual 
wants, will commend itself to hia 
heart. Generally, almost universally, 
however, in cases of true piety, it is 
the gospel already known that has 
been the powerful instrument of God 
in making the heart right with him. 
While, then, the principle which the 
apostle Peter so distinctly presented, 
commends itself to every honest 
mind, it also confirms the necessity 
of maintaining and extending the 
gospel, as the divinely appointed 
means of bringing men to fear God 
and work righteousness. 

36. The word which God sent^ &c. ; 
the instruction, or doctrines, which 
God sent to the Jews. Peter here 
refers to the gospel. || Preaching 
peace. The word peace is here used 
m that extensive sense in which it 
is often employed in the Scriptures, 
as signifying a state of happiness., par- 
ticularly spiritual happiness. This 
was proclaimed by Jesus Christ, and 
was to result firom his gospel. He 
is the author of spiritual good to men. 
His gospel is God's announcement 
of pardon and eternal life to those 
who heartily embrace it. One par- 
ticular in this spiritual prosperity, or 
peace, in reference specially to the 
times of the apostles, was the re- 
moval of that spirit of unkindness, 
which was cherished mutually on the 
part of Jews and Gentiles. As the 
apostle was now, for the first time, 
addressing a company which con- 
sisted mostly of Gentiles, it is not 
unlikely that he had in view this 
feature of Christ's doctrine. The 
tendency of the principles which 
Jesus inculcated was, to introduce 
concord between Jews and Gentiles, 
who had so long been separated on 
religious grounds. |l He is Lord of 
all ; not only of Jews, but also of 
Gentiles. Jesus Christ was appoint- 
ed the spiritual Lord of the human 



152 



ACTS. 



[a. d. 41. 



37 That AYord, / say, ye know, 
which was published throughout all 
Judea, and began trom Gahlee, alter 
the baptism which John preached ; 

38 How God anointed Jesus of 



Nazai'eth with the Holy Ghost and 
with power : who went about 
doing good, and healing all that 
were oppressed of the devil; for 
God was with him. 



family ; and, as such, men of all na- 
tions, as well as Jews, are to be in- 
structed in his rehgion. 

37. Ye know, ^lany Jews lived in 
Cesarea, by whom a general knowl- 
edge of events concerning Jesus 
would naturally be spread through 
the city. Philip, the evangelist, had 
also before this visited Cesarea (8 : 40), 
and doubtless preached the gospel 
there. Still, the knowledge which 
Cornelius and his friends had ob- 
tained of the Christian religion, was 
very incomplete ; they had received, 
probably, only fragments of informa- 
tion, and had not been instructed as 
to the great design of the events 
which had taken place. Peter pro- 
ceeded, accordingly, to unfold the 
principal facts pertaining to the life 
and death of Jesus, and to show the 
connection of these facts with the 
salvation of believers. || Began from 
Galilee. Jesus, though born in Beth- 
lehem of Judea (Matt. 2: 1), was a 
resident of Galilee. Matt. 2 : 22, 23. 
Luke 2 : 39. His disciples, also, were 
Galileans. Acts 2 : 7. The doctrine 
of Christ may, then, be traced to Gal- 
ilee as the place of its earthly origin. 
|j After the baptism ichich John preached. 
John the Baptist came before Christ, 
to announce his approach and sum- 
mon the people to become prepared 
for the ^Messiah by repentance. Their 
repentance and readiness to receive 
the Messiah they were to profess by 
baptism ; so that the baptism which 
John inculcated, held an important 
place among the circumstances con- 
nected with the coming of the Mes- 
siah ; it was both a sign and a pledge 
of the repentance which would be a 
cardinal point in the Messiah's re- 
ligion. See Matt. 3 : 1, 2, 6, 11. 

38. Hoic God anointed Jeszis, &c. 
As, in a literal anointing, the oil was 
poured on a person, so the Spirit is 
said to be povired forth on Jesus ; 
that is, it was abundantly bestowed 



on him, that he might perform his 
holy work. The ceremony, also, of 
anointing with oil was performed at 
the designation of kings (2 Sam. 
2:4. 5:3) and high priests (Ex. 
29 : 7, 29) to then- office. As this 
ceremony was so eminently a token 
of setting apart and qualifying a per- 
son for a sacred office, the term anoint 
was figuratively used, even when 
there was not a literal anointing, to 
signify setting apart and qualifying 
for a certain office. Jesus was set 
apart as the Messiah, and abundantly 
qualified for his office, by receiving 
the Holy Spirit and power from on 
high. Thus, in John 3 : 34, it is de- 
clared, " God giveth not tiie Spirit 
by measure unto him ; " that is, gives 
it to him not in any stinted measure, 
but without limitation ; anoints him 
with it, pours it on him profusely. 
Compare Is. 61 : 1 — 3 — " The Spirit 
of the Lord God is upon me ; because 
the Lord hath anointed me to preach 
good tidings to the meek," &c. ; a 
passage which our Lord, as we see 
in LiSve 4 : 18 — 21, expressly applied 
to himself The Holy Spirit, with 
which Jesus was thus copiously en- 
dowed, was a Spirit of power. The 
power and authority of Jesus were 
manifested in his teaching and in his 
miracles. j| Who xcent about, &c. ; 
who occupied himself in going about 
among the people, in the whole coun- 
try of the Jews. |1 Doing good. 
What a comprehensive description 
of our Lord's life ! 

" Dispensing good, where'er he came, 
The labors of his life were love," 

Well might Pilate ask the inflamed 
multitude who demanded the life of 
Jesus — "Why.' what evil hath he 
done.'" Luke 23 : 22. || For God 
icas icith him. This Nicodemus also 
perceived, and honestly acknowl- 
edged. " No man,'" said he (John 
3 : 2), " can do these miracles which 



D. 4J,] 



CHAPTER X. 



153 



39 And we are witnesses of all 
things whicii lie did, both in the 
laud of the Jews, and m Jerusa- 
lem ; whom they slew and hanged 
on a tree : 

40 Him God raised up the third 
day, and showed him openly ; 

41 Not to all the people, but 

thou doest, except God be with 
him." 

39. In the land of the Jeics, and in 
Jerusalem ; in the country, generally 
speaking, of the Jews, and in the 
city of Jerusalem in particular. 
Ij Sleio and hanged on a tree. See on 
5 : 30, where this same expression 
occurs. 

41. IVIio did eat and drink loith 
him, &c. In Luke 24 : 42, 43, and 
in John 21 : 12, 13, we have accounts 
of the Saviour's partaking of food 
with his disciples after his resurrec- 
tion. Doubtless other similar occa- 
sions occurred. The apostle Peter 
refers to this fact, as showing the 
intimacy of Jesus with his disciples 
after his resurrection, and as prov- 
ing that his being raised up from 
the dead was no illusion. The 
disciples Avere favored with many 
familiar interviews with him ; he 
condescended even to eat and drink 
with them. It was rendered an 
indubitable fact, that he was raised 
up from the dead. The statement 
in this verse shows, what also 
appears from the accounts in the 
Gospels, that Jesus, after his resur- 
rection, appeared only to his disci- 
ples. Compare also Acts 1:3. It 
is worthy of distinct notice, as show- 
ing the strict regard to truth which 
the disciples and the sacred writers 
observed, that they expressly limit 
the appearances of Jesus after his res- 
urrection, to his confidential friends. 
Had they been writing a fiction, the 
love of the marvellous and a fervid 
imagination would probably have led 
them to relate pretended appearances 
to the people at large, or at least to 
those distinguished men, who were so 
active in seeking to thwart his designs 
and in compassing his death. But they 
pretend to nothing more than was 



unto witnesses chosen before of 
God, even to us, who did eat and 
drink with him after he rose from 
the dead. 

42 And he commanded us to 
preach unto the people, and to 
testify that it is he which was 
ordained of God to he the Judge 

strictly true. While, however, the 
appearances of Jesus after his resur- 
rection were thus confined, so great 
was the number to whom he showed 
himself alive (appearing not on.ly to 
individuals more than once, but re- 
peatedly to the apostles assembled 
together, and on one occasion to 
"above five hundred brethren" — 1 
Cor. 15 : 5 — 7), so various were the 
circumstances in which he appeared, 
such was the well-known integrity 
of the witnesses, and such their read- 
iness to stake their all, for time and 
eternity, on this fact, about which, 
moreover, they could not be in a mis- 
take, that the evidence of his resur- 
rection was placed beyond dispute. 

42. And he commanded us to preach 
unto the people. "Go ye," said the 
Saviour, (Matt. 28 : 19), " and teach 
all nations." Compare, also, Mark 
16 : 15. Peter was able now to com- 
prehend more fully tlie meaning 
of the Saviour's direction, that the 
gospel should be preached " to every 
creature." || Ordained of God to be the 
Judge of quick and dead; appointed 
of God to be the Judge of all men, 
the living and the dead. The great 
truth, that there is to be a final judg- 
ment, and that men are to be awarded 
to their endless destinies according 
to a righteous sentence, it was of 
immense importance distinctly to an- 
nounce ; so that, in anticipation of 
that judgment, men might avail them- 
selves of the divinely appointed plan 
for obtaining the remission of their 
sins. It was, also, highly important 
to present the Lord Jesus before men, 
in the majesty of his character and 
station, as the final Judge. He was 
not only the crucified man, the object 
of Jewish hatred and rejection ; he 
had been exalted to the high station 
of Lord of all and final Judge of the 



154 



ACTS. 



[a. d. 41. 



of quick and dead. 

43 To hi 111 give all the prophets 
witness, that through his name 
whosoever beheveth in him shall 
receive remission of sins. 



human race. This important truth 
of the Christian religion, the apostle 
Paul also explicitly declared to the 
Athenians, as a chief reason why 
men should repent and embrace the I 
gospel. Acts 17 : 31. Our Lord 
had also taught, before his cruci- 
fixion, that the final judgment of 
men was to be a part of his ofiicial 
work (John 5 : 22, 27) ; and he had, 
according to Peter's declaration, in- 
structed his apostles to bring forward 
this truth in its due prominence. 

Thus in the same wondrous person 
what condescension and what majesty 
are united ! He who bore our sins 
in his own body on the cross (1 Pet. 
2 : 24), is to be tlie final Judge, whose 
sentence will be an irreversible one. 
He who was crucified through weak- 
ness (2 Cor. 13 : 4), is to reign in 
power. And if we would share in 
the glories of that kingdom of which 
he is the Head, we must trust in him, 
and obey him, as the One who made 
himself of no reputation (Phil. 2 : 7), 
but who yet is highly exalted as the 
final Judge, on whose decision our 
everlasting state is to depend. 

43. To him give all the prophets 
witness. The general current of 
prophecy in the Old Testament testi- 
fies of Christ ; the prophets generally 
bear testimony concerning him, more 
or less directly. So our Lord him- 
self spoke of Moses and all the 
prophets as having written concern- 
ing him. See Luke 24 : 27, 44. 
Ij Tliat through his name, whosoever 
helieveth in him, &lc. Remission of 
sins seems to be here taken as an 
eminent part of the Saviour's bless- 
ings, for the whole of them. The 
testimony of prophecy in general 
was, that the ]\Iessiah should bless 
his followers with distinguished hap- 
piness ; and particularly are forgive- 
ness and holiness promised through 
him. See Is. 53: 4— 6, 11. Zech. 
13 : 1. See, also, Is. 28 : 16. The 



44 While Peter yet spake these 
words, the Holy Ghost tell on all 
them which heard the word. 

45 And they of the circumcision 
which believed, were astonished, 

general prosperity, promised to those 
who should believe in the Messiah, 
being spiritual prosperity, involves in 
it forgiveness of sins ; so that this 
blessing, whether distinctly mentioned 
by a prophet or not, was really pre- 
dicted. When it is mentioned, it is 
regarded as introductory to the ful- 
ness of bliss which the Messiah was 
to bestow. It is through the Messiah, 
that pardon and all the blessings of 
salvation are to be obtained. Com- 
pare 2 : 21. 13 : 33, 39. How inter- 
esting to Cornelius and his friends, 
must hav^e been this exposition of the 
gospel I A method of pardon was 
now unfolded to them, which com- 
mended itself to their consciences 
and hearts ; they saw the appropri- 
ateness of the gospel, and at once 
admitted its light and its consolations. 
So let us receive the truth into our 
hearts, and obtain, through faith in 
Jesus, the forgiveness of our sins, 
peace with God, and eternal life. 

44. While Peter yet spake; or, as 
would appear from 11 : 15, while 
Peter was yet speaking, not having 
formally finished his address, but 
having communicated so much 
knowledge of the gospel to his will- 
ing and obedient hearers, as was 
suificient to make them fasten their 
faith on Jesus, as their Redeemer 
and Lord. Their hearts being al- 
ready prepared to receive the apos- 
tle's instruction, as soon as Jesus 
was made known to them in his ca- 
pacity of spiritual Lord and Saviour, 
they acknowledged his claims, and 
God bore testimony to the reality of 
their discipleship. || The Holy Ghost 
fell on all, &c. The extraordinary 
influences of the Spirit were bestowed 
on Cornelius and his company, en- 
abling them to speak in foreign 
tongues (see v. 46), as well as in 
their own. 

45. They of the circvmcision ; the 
Christian Jews, who had come with 



A. D. 41.] 



CHAPTER X. 



155 



as many as came with Peter, be- 
cause that on the Gentiles also 
was poured out the gift of the 
Holy Ghost. 

46 For they heard them speak 

Peter from Joppa, as is related in v. 
23. II On the Gentiles also ; Gentiles, 
who had not be&ome professed prose- 
lytes to the Jewish religion. The 
Jews had always supposed that Gen- 
tiles, in order to receive the blessings 
of the Messiah's dispensation, must 
first enrol themselves among the 
Jews. But now an event had oc- 
curred which was at variance with 
their long-cherished views ; and they 
naturally looked with astonishment 
on these favored Gentiles. 

46. Speak icith tongues; in lan- 
guages other than their own, and in 
which they had not been educated. 
Compare 2 : 4, 7, 8. || Magnify God; 
praise him for his great kindness, 
manifested in the gospel, and specially 
bestowed on them. 

47. Can any man forbid ivatej\ &c. 
Perceiving the unquestionable evi- 
dence, that Cornelius and his friends 
had become true believers in Jesus, 
Peter had no hesitation in enjoining 
on them the duty of baptism. It was 
a privilege, too, from which no human 
being had a right to debar them, now 
that God had so signally shown his 
approval of them. Compare 11 : 17. 
They had believed in Jesus, as really 
as the converted Jews had ; and as 
on believing Jews, so on believing 
Gentiles (according to the commis- 
sion of Jesus to his apostles — Matt. 
28:19. Mark 16:16), rested the 
command to be baptized. || Which 
have received the Holy Ghost, &c. It 
is remarkable, that, in the case of 
Cornelius, the extraordinary gifts of 
the Spirit were imparted before bap- 
tism, while, on previous occasions, 
the bestowal of these gifts took place 
after baptism. Compare 2 : 38. 8 : 
15 — 17. The reason seems to be, 
that, as Cornelius and his company 
were Gentiles, and this was the first 
instance of the gospel's being pre- 
sented to Gentiles, unquestionable 
evidence of the reality of their con- 



with tongues, and magnify God, 
Then answered Peter, 

47 Can any man forbid water, 
that these should not be baptized, 
which have received the Holy 

version to God, and of their accept- 
ance with him, was needful, in order 
wholly to relieve the minds of Peter 
and the other Christian Jews, then 
present, from the conscientious scru- 
ples which had so long occupied them 
to the prejudice of the Gentiles. It 
v/as necessary, too, that Peter and 
his associates should be convinced, 
beyond a doubt, of its being the 
Lord's will that converted Gentiles, 
as well as converted Jews, should be 
baptized and admitted into the Chris- 
tian church. By this instance, too, 
the great body of believing Jews was 
to be instructed in the Saviour's will 
respecting the Gentiles ; so that con- 
tention among the Christians in re- 
gard to the Gentiles might either not 
arise in the church, or might be met 
by an unquestionable manifestation 
of the divine will. The distinguish- 
ing outward sign of God's acceptance 
and blessing, namely, the extraordi- 
nary influences of the Spirit, impart- 
ing supernatural gifts, was therefore 
granted. The duty of Peter, on this 
occasion, became perfectly clear ; and 
no man could rightly forbid these 
Gentiles to be baptized and admitted 
into the Christian church, as well as 
believing Jews. 

Though this instance of the Spirit's 
being granted before baptism, is the 
only one on record in the Scriptures, 
and was therefore a departure from 
the ordinary manner in which God 
bestowed his special favors (compare 
2 : 38), yet it is a clear proof that the 
external ordinance of baptism is not a 
necessary preliminary to the reception 
of God's special favor, or to the man- 
ifestation of his pardoning love. Cor- 
nelius was evidently in favor with 
God, even before he had been made 
fully acquainted with the gospel — 
though he had not in his own mind a 
satisfactory view of this — and after 
having been instructed in its leading 
facts by the apostle, the miraculous 



156 



ACTS. 



[A. D. 41. 



Ghost as well as we? 

48 And he commauded them to 
be baptized iu the name of the 
Lord. Then prayed they Imn to 
tai'ry certam da} s. 

CHAPTER XL 

1 Peter, being accused for going in to the 
Gentiles, 5 maketli his defence, 18 which 
is accepted. 19 The gospel being spread 
into Phenice, and Cyprus, and Antioch, Bur- 
nabas is sent to confirm them. 2o The dis- 
ciples there are first called Christians. 27 



influences of the Spirit, which were 
then the out^vard manifestation of 
the divine acceptance, were before his 
baptism freely shed upon him. Bap- 
tism was enjoined, in his case, not 
only after embracing the gospel, but 
also after the extraordinary gift of 
the Spirit. While, then, we con- 
scientiously observe our Lord's com- 
mand to be baptized^ as w^ell as to be- 
lieve in Jtim, let us not place reliance 
on an external rite, as securing for us 
the divine favor ; hut regard the ex- 
ternal rite as the divinely appointed 
token of our believing in Christ, and 
as the pledge of our faithfully ad- 
hering to the Saviour. 

48. And Jie commanded them to be 
baptized. This command was, doubt- 
less, obeyed. Whether baptism was 
administered on this occasion by 
Peter, or, under his direction, by some 
one of those who accompanied him, 
does not appear from the language 
here employed. || In the name of i/ie 
Lord ; that is, as disciples of the Lord 
Jesus, acknowledging him as their 
Lord. Baptism in his name was the 
public avowal of their being his dis- 
ciples. 

CHAPTER XL 
Soon after the transactions related 
in the preceding chapter, and before 
Peter had the opportunity of a per- 
sonal interview with the brethren in 
Jerusalem on the subject, tidings of 
the remarkable event had spread in 
Judea, and reached tlie city. The 
conduct of Peter excited amazement 
among many of the disciples, as it 



They send relief to the brethren in Judea 
in time of famine. 

AND the apostles and brethren 
that were in Judea, heard 
that the Gentiles had also received 
the word of God. 

2 And when Peter w^as come up 
to Jerusalem, they that w^ere of the 
circumcision contended ^vith him, 

3 Saying, Thou weutest in to 
men uncircumcised, and didst eat 
with them. 

4 But Peter rehearsed the matter 



was so different from what even 
Christian Jews, "whose minds had not 
yet been emancipated from their long- 
cherished prejudices, would consider 
right. He therefore made a clear 
statement of the circumstances of the 
case, and appealed to the concurrent 
testimony of the six brethren who had 
accompanied him from Joppa to Ces- 
area. His statements not only pro- 
duced acquiescence on the part of those 
w^ho had been disposed to contend, 
but led them to aclmowledge with 
praise the goodness of God in con- 
verting Gentiles to Christ. 

2. Theij that were of the circum- 
cision ; Jews, who had become Chris- 
tians. They still, however, adhered 
to Jewish cerem_onies, and were jeal- 
ous of any innovation on their accus- 
tomed religious practices. || Con- 
texded xcith him. They called in 
question the propriety of his conduct. 
It was, doubtless, the more forward 
among them, who, without waiting to 
receive an account from Peter himself, 
took it on themselves to censure him. 
His fellows-apostles, and the more ju- 
dicious of the brethren, would pru- 
dently and generously wait to hear 
his account of the maUer, and would 
weigh the reasons which had influ- 
enced him. 

3. Thou icentest in to men uncir- 
C7i7nciscd^ &c. Uncircumcised per- 
sons v.-ere regarded by the Jews as 
ceremonially unclean, and therefore 
unsuitable for them to associate with. 
Compare 10 : 28. 

4. But Peter — expounded it by or- 
der^ &c.; explained the manner, de- 



A. D. 41.] 



CtDVPTER XL 



157 



from the begmning, and expound- 
ed it by order unto them, saying, 

5 I was in the city of Joppa 
praying : and in a trance I saw a 
vision, A certain vessel descend- 
ing, as it had been a great sheet, 
let down from heaven by four 
corners ; and it came even to 
me : 

6 Upon the which when I had 
fastened mine eyes, 1 considered, 
and saw four-footed beasts of the 
earth, and wild beasts, and creep- 
ing things, and fowls of the air. 

7 And I heard a voice saying 
unto me, Arise, Peter; slay, and 
eat 

8 But 1 said, Not so, Lord : for 
nothing common or unclean hath 
at any time entered into my 
mouth, 

9 But the voice answered me 
again from heaven, What God 



tailing the facts in regular order as 
they occurred. Peter's mildness and 
condescension in explaining the mat- 
ter throughout, finely contrasted Avith 
the heat and seeming arrogance of 
those who were disposed to contend 
with him. A worthy example to 
ministers of the gospel. 

5_]4. Compare 10 : 9— 33. 

14. Words, 2ohereby thou and all 
thij house shall be saved. From Peter, 
Cornelius and his family were to hear 
the gospel, that is, the method and 
the terms according to which salvation 
is granted. For though Cornelius 
was really a pious man, and therefore 
in the way to salvation, yet he had 
not been instructed in the peculiar 
principles on which God bestows par- 
don and eternal life. He had not, 
therefore, the benefit of a well-assured 
hope of salvation, or of those salutary 
influences which flow from a correct 
knowledge and reception of those 
principles. It is imphed in the lan- 
guage of the angel to Cornelius, that 
the instruction to be communicated 
by Peter would be personally wel- 
comed by Cornelius and his family. 
True religion, as well as final salva- 
14 



hath cleansed, that call not thou 
common. 

10 And this was done three 
times : and all were drawn up 
again into heaven. 

11 And behold, immediately 
there were three men already 
come unto the house where I was, 
sent from Cesarea unto me. 

12 And the Spirit bade me 
go with them, nothing doubting. 
Moreover, these six brethren ac- 
companied me, and we entered 
into the man's house : 

13 And he showed us how he 
had seen an angel in his house, 
which stood and said unto him, 
Send men to Joppa, and call for 
Simon, whose surname is Peter; 

14 Who shall tell thee words, 
whereby thou and all thy house 
shall be saved. 

15 And as I began to speak, the 

tion, is a personal thing. Each one, 
for himself, must become a disciple 
of the Saviour, if he would, for hini 
self, attain everlasting life. 

15. .^nd us I begaji to speak. The 
idea is, not as soon as I had begun to 
speak; but, before I had finished speak- 
ing., and not Long after I had begun. 
It would appear by this remark, that 
the apostle was mterrupted in his 
address by the unexpected descent 
of the Holy Spirit on Cornelius and 
his friends. Accordingly, the sacred 
writer says in 10 : 44, " While Peter 
yet spake " [was yet speaking], &c. 
Peter had presented the great facts 
of Jesus' having come as the promised 
Messiah, and of his death and resur- 
rection ; and had distinctly mentioned 
the necessity of believing in him, or 
of becoming his disciples, for the re- 
mission of sins. At this point, the 
sum and substance of the gospel 
having been exhibited, the very kind 
and amount of religious truth which 
was required by Cornelius' state of 
mind, and that of his family, the 
Spirit, in attestation both of the truth 
of what had been declared, and of the 
honest and heartfelt reception of it by 



158 



ACTS. 



[a. d. 41. 



Holy Gliost fell on them, as on us 
at the beginning. 

16 Then remembered I the 
word of the Lord, how that he 
said, John indeed baptized with 
water ; but ye shall be baptized 
with the Holy Ghost. 

17 Forasmuch then as God gave 
them the like gift as he did unto 
us, who believed on the Lord Je- 



Cornelius and his friends, shed forth 
the extraordinary gifts, without wait- 
ing for Peter formally to complete his 
address. || As on us at the beginning ; 
that is, at the beginning of the Lord's 
imparting these extraordinary gifts ; 
on the day of Pentecost, when the 
promise of the miraculous gifts of the 
Spirit (Acts 1 : 5, 8) began to be ful- 
filled. Compare 2 : 4. 

16. Then remembered I the word of 
the Lord, &,c. See 1 : 5. 

17. What loas /, that I could icith- 
stand God ? The Lord had so clearly 
revealed his will, and put my duty 
beyond all question, that, had 1 acted 
differently, I should have been guilty 
of opposing God, and of attempting to 
hinder what he was manifestly doing. 
How could I, a mere man, and an 
acknowledged servant of God, take 
the attitude of opposing him 

18. Tkexj — glorified God, saying, 
&c. They saw clearly that God had 
made known his will in regard to this 
matter ; that Peter had acted only in 
accordance with God's direction ; and 
that God had signified his approval 
in an unquestionable manner. They 
were consequently led to give praise 
to God, and gratefully to acknowl- 
edge that Gentiles, as well as Jews, 
were by the gospel to become par- 
takers of eternal life. They were, 
doubtless, equally amazed and grat- 
ified at the unexpected event. And 
even though they might not all 
have become entirely free from their 
Jewish prejudices, they could not but 
rejoice in the extension of the divine 
favor to the Gentiles. The acqui- 
escence, however, which the brethren 
felt in Peter's views and conduct, 
seems to have been afterwards op- 



sus Christ, what was I, that I could 
withstand God ? 

18 When they heard these 
things, they held their peace, and 
glorified God, saying. Then hath 
God also to the Gentiles granted 
repentance unto life. 

19 Now they which were scat- 
tered abroad upon the persecution 
that arose about Stephen, travelled 



posed, or interrupted, by some who 
were tenacious of the Mosaic law. 
See 15 : 1, 5. 

Well, indeed, may Christians praise 
God, when they see the gospel 
spreading over the earth, and extend- 
ing its holy, saving influences among 
the benighted and the hopeless ! All 
national prejudices must yield to the 
power of Christian love ; and v/her- 
ever God, in his providence, opens 
the way for the gospel, we ought, with 
gladness and gratitude, and from 
the instinctive promptings of a Chris- 
tian heart, to embrace the privilege 
of communicating it to all our fellow- 
men. 

19. In the remaining part of this 
chapter, the sacred historian, after 
mentioning in general the departure 
of many persecuted Christians out of 
the country of the Jews, records the 
introduction of the gospel, and the es- 
tablishment of the Christian church, 
at Antioch in Syria. As Antioch 
became, in those apostolic times, a 
distinguished central point, second in 
importance only to Jerusalem for the 
dissemination of the gospel, partic- 
ularly in reference to the apostle 
Paul's labors, to which the V\^riter 
intended soon to confine his account, 
it was natural that a particular state- 
ment should be given of the origin 
of the Christian cause in that city. 

Theij tchich were scattered abroad 
upon the persecution that arose about 
Stephen, &c. The Avriter had already 
related, in 8 : 1, that bitter persecu- 
tion arose in Jerusalem after the 
martyrdom of Stephen, and that the 
Christians in general forsook the city. 
Though many remained in the coun- 
try parts of Judea,, and in Samaria 



A. D. 41.] 



CHAPTER XL 



159 



as far as Pheiiice, and Cyprus, 
and Antioch. preaching the word 
to none but unto the Jews only. 
20 And some of them were men 



(8:1), as being comparatively safe 
while away from the immediate notice 
of the Jewish authorities in Jeru- 
salem, others removed still farther, 
and went beyond the Jewish terri- 
tory, both for greater safety and for 
more widely making known the gos- 
pel among Jews in foreign parts. 
j| Phcnice ; Phenicia, in the north- 
western part of Palestine, on the coast 
of the Mediterranean sea. Of this 
region Tyre and Sidon were the 
chief cities. The persecuted Chris- 
tians would here find sympathizing 
brethren, as v/eli as countrymen to 
whom they might communicate the 
gospel. For we learn from Mark 
o : 8, that, in the days of our Saviour, 
many from Tyre and Sidon became 
interested in his instructions ; and 
from Acts 21 : 3, 4, that Paul, on one 
of his voyages, landed at Tyre, and 
was most kindly entertained there by 
Christians 3 also from Acts 27 : 3, that, 
when he was on his voyage to Rome, 
he met with a similar reception at 
Sidon. II Cyprus; a large island in 
the Mediterranean sea, north-west 
from Palestine, not far from the coast 
of Syria and of Asia Minor. It was 
an extremely fertile island, abound- 
ing in wine, oil, honey, and various 
mineral productions. Its inhabitants 
wore distinguished for luxury and 
sensuality. Tv/o of its cities are 
mentioned in the New Testament ; 
namely, Salamis and Paphos. Acts 
13 : 5, 6. In the latter of these was 
a celebrated temple of the heathen 
goddess Venus, who was hence fre- 
quently called the Paphian goddess. 
Jews were residing on this island ; 
and in Salamis, at least, they had 
synagogues. 13 : 5. Cyprus was 
travelled over by Paul and Barnabas 
on their missionary tour through 
Asia Minor (13 : 6), and was subse- 
quently visited by Barnabas and Mark 
(15 : 3!)), for the purpose of spreading 
the gospel. It had once been the 
residence — perhaps it was the birth- 



of Cyprus and Cyrene, which 
when they were come to Antioch, 
spake unto the Grecians, preach- 
ing the Lord Jesus. 

place — of Barnabas. 4 : 36. 1| Antioch. 
Two cities of this name are mentioned 
in the book of Acts — Antioch in 
Pisidia (13:14), a province of Asia 
Minor ; and Antioch, the chief city 
of Syria, the country north of Pales- 
tine. It is the latter which is here 
meant. It was situated on the river 
Orontes, not far from the sea-coast of 
Syria. It was one of the most pow- 
erful cities of the East, considered as 
the third, in rank, of the Roman 
empire, R.ome and Alexandria being 
its superiors. It possessed great com- 
mercial opulence, and enjoyed the 
privilege of being governed by its 
own laws. It Vt^as a place of great 
resort for Jews. The Jewish inhab- 
itants, as well as the Greeks, were 
allowed the exercise of their own re- 
ligion without molestation. The com- 
mercial importance of the city, and 
the religious toleration granted to its 
inhabitants, were eminentl}'' favor- 
able to its becoming a central point 
of Christian influence. || Preaching 
the word to none but unto the Jeios 
only. These persons left Judea be- 
fore Peter's visit to Cornelius, and 
before they felt at liberty to introduce 
the gospel among the Gentiles. 

20. Cyrene. A part of Africa was 
named Li/nja Cyrenaica., of which 
Cyrene was the chief city. It lay a 
few miles from the Mediterranean 
coast, and v/as the residence of great 
numbers of Jews. See on 2 : 10. 
II Spake unto the Grecians. There is 
diversity of opinion, on the question, 
whether we should understand here, 
by Grecians., native Greeks, that is. 
Gentiles, or Jews by birth, who, in 
consequence of living among Greeks, 
had adopted the Greek language ; 
such as in 6:1 are denominated 
Grecians. Some critical editions of 
the Greek Testament have in this 
place the word which would be prop- 
erly translated Greeks., that is. Gentile 
Greeks; and others, the word by 
which JeiDS are designated who had 



160 



ACTS. 



fL. D. 42. 



21 And tlie baud of the Lord 
^Yas with them : and a great num- 
ber believed, and turned unto the 
Lord. 

22 Then tidings of those things 
came unto the ears of the church 

adopted the Greek language. It is, 
perhaps, impossible to decide which 
is the genuine reading. The counec- 
tion, however, appears most to favor 
the opinion that the sacred writer is 
here speaking of Gentile Greeks, to 
whom the men of Cyprus and Cyrene 
made knovrn the gospel. In this 
20th verse, the word Gncians seems 
used in contrast with the word Jeics 
in the litth verse, and to show that 
the men of C3-prus and Cyrene, who 
visited Antioch, communicated the 
gospel to another class of men besides 
those who had heard it from the per- 
sons mentioned in the 19th verse. 
The subsequent verses, too, favor the 
opinion that it is the introduction of 
the gospel to the people of Antioch 
in general, which is related in this 
verse. If this be the right view of 
the case, it is important to bear in 
iiiind that some conslderabie interval 
of time had elapsed between the oc- 
currences related in the 19th verse 
and those in the 20th. The 19th 
relates to what took place very shortly 
after the m.artyrdom of Stephen, and 
before tlie Christian Jews felt at lib- 
erty to preach to the Gentiles. The 
20th verse relates to what took place 
after Peter's visit to Cornelius, and 
when the duty was made manifest of 
imparting the gospel to the Gentiles. 
The expression some of them, \n the 
20th verse, does indeed seem to indi- 
cate some of the very persons who 
were scattered abroad just after the 
deatli of Stephen, and therefore to 
oppose the suggestion that they went 
to Antioch at a considerably later 
period. This, however, does not ne- 
cessarily follow ; for, if they nere 
some of those very persons, still their 
going to Antioch might not have 
taken place till after tidings had been 
spread abroad respecting Cornelius' 
admission to the church, and the 
consequent liberty and duty of pro- 



wliich was in Jerusalem : and they 
sent forth Bai-nabas, that he should 
go as far as Antioch. 

23 Who, when he came, and 
had seen the grace of God, was 
glad, and exliorted them all, that 

mulgating the gospel among the 
Gentiles. It seems, therefore, on the 
whole, most probable that, in this 
20th verse, the historian designed 
to mention the extension of the 
gospel to tlie Gentile inhabitants of 
Antioch. 

21. Tfie hand of the Lord was with 
them; the Lord aided them by his 
power. |j A great number believed., 
&c. Thus the persecution at Jeru- 
salem was signally overruled for the 
good of the church, in extending a 
knowledge of the gospel, and multi- 
plying the number of believers. Ste- 
phen's blood had been shed, and a 
strong pillar had been tlirown down. 
But the enemy triumphs in vain. A 
martyr's blood becomes the seed of 
the church. Compare Phil. 1 : 12. 

22. They sent forth Barnabas, &c. 
Such seems to have been the custom 
of the church in Jerusalem. When 
the gospel was introduced into a city, 
and converts were multiplying, the 
bretliren in Jerusalem kindly and 
prompt!}^ sent to such a place, for tiie 
furtlieranee of tlie good work, some 
one, or more, of their number pos- 
sessing the requisite endowments. 
Thus, as we read in 8 : 14, when 

i Samaria received the gospel, tlie 
i apostles at Jerusalem sent thitlier two 
of their number — Peter and John. 
For strengtliening the Christian cause 
at Antioch, Barnabas was sent — an 
active preacher, and a man highly 
esteemed. See 4 : 36, 37. 9 : 27. 
This arrangement was eminently im- 
portant and appropriate, when all the 
regions which v\'ere thus visited were 
destitute of permanent means of re- 
ligious influence, and when the gos- 
pel was to be first established in such 
regions. 

23. When he — had seen the grace 
of God ; perceived the blessing with 
which God had favored the recent 
converts at Antioch. || Thut with 



A. D. 42.] 



CHAPTER XL 



161 



with purpose of heart they would 
cleave unto the Lord. 

24 For he was a good man, and 
lull of the Holy Ghost, and of 
faith: and much people was add- 
ed unto the Lord. 

25 Then departed Barnabas to 
TarspSj for to seek Saul : 



purpose of heart they would cleave to 
the Lord ; that Avith heartfelt purpose, 
with firiu resolution, they would per- 
sist in obedience to the Lord. Wheth- 
er they were Jews or Gentiles, they 
would meet with many obstacles in 
their course of Christian duty, and, 
without firm resolution in piety, would 
be overcome by temptations. 

It is not enough to enter on the 
path of faith and obedience. It is by 
patient continuance in piety (Rom. 
2 : 7), that we are to prove the sin- 
cerity of our profession, and to arrive 
at eternal life. " If ye continue in 
my word," said the Saviour (John 
8 : 31), " then are ye my disciples 
indeed ; " and " we are made parta- 
kers of Christ, if we hold the begin- 
ning of our confidence steadfast unto 
the end." Heb. 3 : 14. 

24. For he tons a good man, &c. 
A brief commendation, but extremely 
comprehensive. The term good here 
means, not only upright and pious, 
but also kind and beneficent. The 
sincere piety of Barnabas was united 
to genuine benignity. He was a 
pious man, whose tender sympathy 
and condescension attracted universal 
esteem and love. What an instruc- 
tive lesson, too, does the last clause 
of this verse teach us ! Would min- 
isters and Christians be eminently 
useful as instruments of adding much 
people to the Lord, let them seek to 
be like Barnabas — " good men, full 
of the Holy Ghost and of faith." 

25. Tlien departed Barnabas, &c. 
The demand for ministerial labor in 
Antioch was very great; and Bar- 
nabas, who had from the first per- 
ceived the sincerity of Saul's pro- 
fessed change of character, and had 
interested himself in his behalf, intro- 
ducing him to the apostles, and re- 

14* 



20 And when he had found him, 
he brought him unto Antioch. 
And it came to pass, that a whole 
year they assembled themselves 
with the church, and taught much 
people. And the disciples were 
called Christians first in An- 
tioch. 



moving the unfavorable impressions 
of the brethren respecting him (9 : 26, 
27), now went to his place of abode 
to procure him as a fellow-laborer. 
II Tarsus; the chief city in the prov- 
ince of Cilicia (21 : 39. 22 : 3), not 
very remote from Antioch, as Cilicia 
bordered on Syria. See on 9 : 11. 

26. And the disciples icere called 
Chr istians first in Antioch . The name 
Christians was not assumed, at first, 
by the disciples themselves, since 
the sacred writers do not use it so 
frequently, nor in such connections, 
as they would, had the disciples ori- 
ginally attached it to themselves. 
They sought not for any name that 
would be a party distinction, and that 
might have the bad effect of cherish- 
ing the unreasonable prejudices of 
unbelieving Jews. They called them- 
selves the brethren, the disciples, be- 
lievers. Nor did the Jews give them 
the name Christian ; for Christ — that 
is, Messiah — was too honored a name 
for Jews, still retaining hostility to 
Jesus, to employ for such a purpose. 
It would be equivalent to the title 
foltoioers of the Messiah, and might 
be construed into a tacit acknowl- 
edgment that Jesus was the Messiah. 
The Jews would be more likely to 
designate the followers of Jesus by 
some epithet that would, at once, ex- 
press contempt — such, for instance, 
as the epithet Jsazarencs. See Acts 
24 : 5. The name arose, then, from 
among the Gentile inhabitants of 
Antioch. It was common then, as 
now, for persons who avowed some 
distinguished individual as their lead- 
er, embracing his opinions and devot- 
ing themselves to his interests, to be 
denominated by a name derived from 
the name of that individual. As the 
disciples spoke so much of Christ, 



162 



ACTS. 



[a. d. 42, 



27 And ill these days came 
prophets from Jerusalem unto 
Antioch. 

28 Aiid there stood up one of 
them named Agabus, and signified 
by the Spirit, that there should be 



and held him in such reverence, the 
name Christian naturaUj arose from 
that circumstance, as designatincr i 
those who ranged themselves under ' 
the banner of Christ. Whether such 
a term would be used in contempt, or 
simply in recognition of the leader 
whom the persons follovred that were 
thus called, would depend on the 
views which were had of the leader, 
and on various other circumstances. 
It does not appear from the lano-uage 
of the sacred historians, that the name 
was originated by any contemptuous 
feeling. It is, however, very likely 
that it was associated with feelings 
of contempt among some of those 
who first used it ; because the follow- 
ers of Christ made no concealment 
cf the fact that he had been crucified. 
They ra.ther exhibited it, as a most 
important event. To be a follower 
of a crucified one would appear to 
heathen and worldly minds no very 
honorable distinction. 1 Cor. 1 : 18. 
The name, however, was subsequent- 
ly found a very coiivenient one to 
distinguish the believers both from 
the mass of Gentiles and from unbe- 
heving Jews, and it appears to have 
come into common use. See 2() : j28. 

I Pet. 4 : 16. 

27. Prophets; a class of religious 
teachers often mentioned in the New 
Testament, who enjoyed special di- 
vine influence in exhortation and 
preaching, and were enabled at times 
to foretell future events. 

28. Aguhus. This person is men- 
tioned again, as a prophet, in 21 : 10. 

II Signified; made known. || That 
there should be ^reot dearth throucrh- 
out all the world. The word here 
translated icorld is one of those in- 
definite terms which are employed, 
according to circumstances, in a 
wider or a narrower signification. It 
was sometimes used with reference 



great dearth throughout all the 
>vorld : ^vhich came to pass in the 
days of Claudius Cesar, 

29 Then the disciples, every 
man according to his abhit}, de- 
termhied to send relief unio the 



to the Roman emjiire ; and sometimes 
it meant Palestine, the country of the 
Jews, including, perhaps, the neigh- 
boring countries. Compare Luke 2 : 1. 
It here means the country of the Jews; 
since, in consequence of the prediction 
by Agabus, the Christians in Anti- 
och determined to send relief to the 
Cliristians in Judca. jj mich came 
to pass in the days of Claudius Cesar. 
Claudius was the fifth Ptoraan empe- 
ror, and reigned tliirteen years — from 
the year of our Lord 41 to the year 54. 
During his reign, there were four 
times in which different parts of the 
empire were alfiicted with famine. 
The first occurred during the first and 
second years of his reign, and caused 
much suffering in the city of Rome 
itself. The second occurred in the 
fourth year of his reign, and was 
particularh" felt in Judea. The third 
was a time of scarcity in Greece, in 
the ninth year of his reign : and in 
tlie eleventh year, the fourth took 
place, in which Rome itself was 
again visited. The famine foretold 
by Agabus was, doubtless, the second 
here mentioned, in which Judea was 
afflicted. Josephus, the Jewish his- 
torian, makes mention, in his Anti- 
quities (20. 2. 5). of this famine, as 
occasioning great distress and many 
deaths. lie relates that the distresses 
of the Jews, in consequence of it, 
were greatly relieved by Helena, 
queen of Adiabene, who had become 
very favorable to the Jewish religion. 
A visit of hers to Jerusalem occurred 
during this famine ; and, being deeply 
affected by the prevalent distress, she 
sent to Alexandria in Egypt for a 
large quantity of grain, and to the 
isle of Cyprus for dried figs, and 
distributed to the necessitous inhab- 
itants of Jerusalem. 

29. Then the disciples — determined 
to send relief, &c. The spirit of 



D. 42.] 



CHAPTER xn. 



163 



brethren which dwelt in Jiidea. 

30 Which also they did, and 
sent it to the elders by the hands 
of Barnabas and Saul. 

CHAPTER xn. 

1 King Herod persecuteth tlie Christians, 
killelh James, and imprisonetli Peter : 



charity and hberality uniformly 
marked the early disciples. They 
felt themselves to be members of one 
body, and sympathized with one 
another. Compare Rom. 12: 13, 15. 
Gal. 6: 10. Thus, in Jerusalem, 
some years before, none of the disci- 
ples were ahowed to remain in want. 
Those who had property employed it 
for the benefit of those who had none, 
60 that there was not any among 
them that lacked. 4 : 34. It is well 
to notice, too, the extent to which 
the disciples in Antioch contributed 
to the relief of their suffering brethren 
in Judea ; it was according to each 
ones ability. Personal convenience, 
or comfort, was not so much con- 
sulted, as the ability which God had 
given to relieve the necessities of 
others. A worthy example this, in 
respect to our charities and our con- 
tributions for the spread of the gospel. 
Thus, too, shall we be laying up in 
store a good foundation against the 
time of rendering our account. 1 Tim. 
6 : 17 — 19. Let us " look not every 
man on his own things, but every 
man also on the things of others." 
Phil. 2:4. It is just, as well as 
pleasant, to record the fact, also, that 
Jews, living in foreign parts, were in 
the habit of sending relief, in times 
of distress, to destitute Jews in Jeru- 
salem. 

30. Tliey sent it to the elders. The 
elders were probably the officers of 
the church, mentioned generally — 
those who had the management of 
affairs among the Christians in Jeru- 
salem. The money, we may well 
believe, was sent to the particular 
care of such men as had been cho- 
sen, according to the sixth chapter 
of this book, for distributing money 
which was designed for the relief of 
the destitute. 



whom an angel deliveretli upon the prayers 
of the church. 20 In his pride taking to 
himself the honor due to God, he is stricken 
by an angel, and dieth miserably. 24 After 
his death, the word of God prospereth. 

NOW about that time, Herod 
the king stretched forth Ms 
hands to vex certain of the church. 



CHAPTER XII. 

The events related in this chapter 
occurred about eleven years from the 
time of ovir Lord's crucifixion, that is, 
about the year 44 of the Christian era. 

1. Herod the king. The Herod 
here mentioned bears the name, in 
civil history, of Herod Agrippa the 
elder, or the first, there being another 
Herod who also bore the surname 
Agrippa, and who is mentioned in 
Acts 25: 13. The one here intro- 
duced was grandson of Herod the 
Great, who was king of the Jews at 
the time our Saviour was born. Matt. 
2:1. The dominions of Herod the 
Great were, after his death, divided 
among his three sons, Philip, Herod 
Antipas, and Archelausj the two 
former receiving the northern and 
eastern parts of the country (Luke 
3: 1), and the last having Samaria, 
Judea, and Idumea. Matt. 2 : 22. 
After some changes in public affairs, 
the region which had been assigned 
to Phihp, was given, by the Roman 
emperor Caligula, to Herod Agrippa 
the first, the one here mentioned : at 
a subsequent date, Caligula gave also 
to Herod Agrippa the territory which 
had been governed by Herod Antipas, 
the Herod mentioned in Luke 3: 1, 
19. 9:7. 13: 31. 23: 7. The suc- 
ceeding Roman emperor, Claudius, 
also bestowed on Herod Agrippa, in 
the year 43, the districts which had 
been given to Archelaus, and which, 
after the banishment of Archelaus, 
had been governed by Roman proc- 
urators. Thus the Herod Agrippa 
here mentioned, came into posses- 
sion of the whole country which had 
formerly been governed by Herod 
the Great, and was honored by the 
emperor with the title of king of 
Judea. II To z;cx; to persecute. 



164 



ACTS. 



[a. d. 44. 



2 And he killed James the 
brother of John with the sword. 

3 And because he saw it pleased 
the Jews, he proceeded further to 
take Peter also. Then were the 



2. He killed James the brother of 
John.) &.C. Herod, as king of Judea, 
had the power of life and death over 
his subjects; and in an arbitrary 
way, he doomed the apostle James to 
death by the sword of the executioner. 
The apostle was doubtless beheaded. 
Herod would represent himself as 
actuated by zeal for the Jewish reli- 
gion. He was very popular among 
the Jews, and affected extraordinary 
zeal in encouraging and maintaining 
their religious customs. He made 
Jerusalem his principal residence, 
and strictly observed the Jewish 
rites ; so that, as Josephus remarks, 
he did not allow a day to pass with- 
out offering the appointed sacrifice. 
Notwithstanding Herod's apparent 
devotion to the Jewish religion, he 
was evidently more solicitous to 
please the peojjle, than to please God. 
His love of popularity led him not 
only to disregard the claims of a true 
religion, but also to trifle with the 
dearest rights of those whose civil 
interests had been intrusted to him. 
James, the brother of John (Matt. 
10 : 2), was also called the greater, 
to distinguish him from James, the 
son of Alpheus (Matt. 10 : 3), who 
was called the less. See Mark 15 : 40. 

3. It pleased the Jeics. Both rulers 
and people, probably, expressed their 
pleasure at Herod's conduct. || He 
proceeded to take Peter also. Herod's 
aim was, to cut off the leaders of the 
Christian company, supposing that 
thus the Christian cause would come 
to nought. |j Days of unleavened 
bread; that is, the festival of the 
Jewish passover (Luke 22:1) — a 
religious festival among the Jews, 
of a week's continuance, occurring 
yearly, in the month wliich corre- 
sponded to our April, from the fif- 
teenth to the twenty-first day, during 
wliich no leavened Ijread was allowed 
to be used among them, in remem- 
brance of their hasty departure out 



days of unleavened bread. 

4 And when he had apprehend- 
ed him, he put him in prison, and 
delivered him to four quaternions 
of soldiers to keep him; intending 

of Egypt, when they had not time 
properly to prepare bread. See Ex. 
12 : 39. It was hence called the feast., 
or festival, of vnleavened bread. It 
commemorated the nation's deliver- 
ance from servitude in Egypt, and 
the safety of their first-born, as the 
destroying angel passed by their 
houses (Ex. 12:12, 13), while he 
smote with death the first-born of the 
Egyptians. Ex. 12 : 29, 30. See 
Lev. 23 : 5—8. Deut. 16 : 1—8. 

4. Four quaternions of soldiers. A 
quaternion is a detachment of four. 
Four soldiers at a time had charge 
of Peter, two of them being in the 
prison with him, and two standing 
sentry at the gate. Compare v. 6. 
There were four of these companies 
of guards, making sixteen soldiers 
in all. Each company served as a 
guard three hours, and was then re- 
lieved by another company. These 
soldiers were probably in Herod's 
special employ, not called into ser- 
vice by the Roman emperor's com- 
mand ; but the Roman practice of 
keeping guard was adopted by Her- 
od, as, by his having been brought 
up at Rome, he had imbibed a par- 
tiality for Roman customs. || Intend- 
ing after Easter. The word here 
translated Easter is the same as is 
elsewhere translated the passover. It 
seems surprising, at first sight, that 
this term should have been employed 
by our translators instead of the 
term passover. As, however, they 
belonged to the English Episcopal 
church, which observes the festival 
of Easter, and as that festival occurs 
in the same month as did the Jewish 
festival of the passover, they judged 
it a convenient term, as indicating 
the time of which the sacred histo- 
rian is speaking. It was a term in 
familiar use among them and in their 
country, and it did not, probably, 
strike them, as it does us, as being 
quite an improper term to use in a 



A. p. 44.] 



CHAPTER Xn. 



165 



after Easter to bring him forth to 
the people. 

5 Peter therefore was kept in 
prison : but prayer was made 
without ceasing of the church 

translation of the Bible, since it al- 
most unavoidably makes the impres- 
sion that the festival of Easter was 
observed in the age of the world 
when Feter lived. Lest, however, 
we should seem to charge on the 
translators a sectarian design, it is 
proper to state that they did not 
originate the use of the word Easter 
in this passage; they only retained 
it from preceding English transla- 
tions, which they consulted in form- 
ing our present version. It is found 
in Tyndal's translation of the New 
Testament, which bears the date of 
1526 — nearly a century before our 
present version was prepared. Tyn- 
dal is believed to have adopted it 
from the translation of Luther, the 
German reformer. And from the 
time of Tyndal to the date of our 
present version of the Scriptures 
(1611), the word Easter was uni- 
formly employed in this place by 
persons who translated the New Tes- 
tament, with the exception of the 
translation called the Geneva Bible, 
which bears the date of 1557. The 
Geneva Bible has the proper word, 
passover. It may be necessary to 
observe, further, that Easter is a fes- 
tival observed by the English Epis- 
copal church to commemorate the 
resurrection of Christ from the dead. 
As his resurrection occurred at the 
time of the passover, Easter, in mod- 
ern times, corresponds, in point of 
time, with the passover among the 
Jews. — Herod intended to defer 
Peter's execution until after the 
passover; being unwilling, as he 
doubtless pretended, to interrupt the 
solemnities of a religious festival by 
a public execution. Such a mixture 
was there of ill-will against the cause 
of Christ, and readiness to put to 
death an unoffending man, with a 
professed conscientiousness in regard 
to religion ! So, in John 18 : 28, we 
Ifcarn that the Jewish high priest and 



unto God for hira. 

6 And when Herod would have 
brought hira forth, the same night 
Peter was sleeping between two 
soldiers, bound with two chains; 

other officers, when bent on obtain- 
ing the Saviour's crucifixion, shrunk 
from the thought of defiling them- 
selves, during the passover-week, by 
entering into a heathen ruler's judg- 
ment-hall ; yet, with unappeasable 
hatred, they pushed forv\?ard their 
purpose of destroying one in whom 
an unprejudiced mind could find no 
fault at all. John 19 : 6. || To bring 
him forth to the people; to bring him 
out of prison for trial and execution 
before the people. Peter was prob- 
ably to have been brought for trial 
before the sanhedrim, and many of 
the people would have been present. 

5. Praijer was made., &c. To 
prayer, the people of God readily — 
as it were instinctively — resort in 
times of distress. The death of Pe- 
ter would have been at any time a 
severe calamity to the church, but 
doubly so at this time, as one of the 
apostles, James, had so recently been 
put to death. The hazard to which 
the cause of Christ was exposed 
naturally prompted fervent and in- 
tense prayer. The members of the 
Christian body had also learned 
deeply to sympathize with one an- 
other in their sorrows. Compare 
Rom. 12:4, 5. 1 Cor. 12 : 26. 

6. Herod mould fiave brought Mm, 
forth; was intending to bring him 
out of prison. The time was now 
just at hand when the king was 
about to carry his purpose into ef- 
fect. He was waiting only for the 
next day to come. Compare vs. 18, 
19. |j Bound with two chains. Need-, 
less severity, as Avell as needless 
caution to prevent escape, appears to 
have been exercised towards Peter; 
for it was customary, at least among 
the Romans, to use but one chain in 
securing a prisoner thus confined. 
The right hand of the prisoner was 
chained to the left of a soldier. In 
Peter's case, his Icfl hand also was 
chained to the right of another sol- 



166 



ACTS. 



[a. d. 44. 



and the keepers before the door 
kept the ]irison. 

7 And behold, the angel of the 
Lord came upon him, and a light 
shined m the prison ; and he smote 
Peter on the side, and raised him 
up, saying, Arise up quickly. And 
his chains fell off Irom his hands. 

8 And the angel said unto him. 
Gird thyself^ and bind on tliy 
sandals : and so he did. And he 
saith unto him. Cast thy garment 
about thee, and follow me. 

9 And he went out, and follow- 
ed him, and wist not that it was 
true which was done by the 
angel ; but thought he saw a 
vision. 

10 When they were past the 



dier. Perhaps, however, this was the 
case only during the night. || The 
keepers before the door, &c. ; the other 
two soldiers, who had charge of Pe- 
ter, and who kept guard at the door. 

7. A light shined in the prison. 
Perhaps the splendor is here referred 
to which is elsewhere spoken of as 
attending the presence of angels. 
Compare Luke 2:9. || And he smote 
Peter on the side ; and thus awaked 
him; for Peter was asleep, v. 6. 
The guards, too, had probably, by 
the special providence of God, "fallen 
into a deep sleep, or were overpow- 
ered by astonishment at the sudden 
appearance of the angel. || His chains 
fell off, &.C.; miraculously, by spe- 
cial divine power. 

8. Gird thyself. The orientals used 
long, flowing garments, which re- 
quired to be fastened to the body by 
a girdle when a person was walking. 
II Bind on tinj sandals. The sandal, 
a covering for the sole of the foot, was 
bound on the foot with a strap. || Cast 
thy garment about thee. The garment 
here meant was the mantle — a large 
piece of cloth, nearly square, worn hy 
wrapping it around the body, or fast- 
ening it about the shoulders. 

9. Wist not that it icas true ; knew 
not that it was a reality. || Thought 
he saw a vision; thought that he 



fu-st and the second ward, they 
came unto the iron gate that lead- 
eth unto the city ; which opened 
to them of his own accord : and 
they went out, and passed on 
through one street ; and forthwith 
the angel departed Irom him. 

11 And when Peter was come 
to himself, he said. Now 1 know of 
a surety, that the Lord hath sent 
his angel, and hath delivered me 
out of the hand of Herod, and 
from all the exjDectation of the 
people of the Jews. 

12 And when he had considered 
the thing, he came to the house of 
Mary the mother of John, whose 
surname was JMark ; where many 
were gathered together, praymg. 



must be in a dream, or that the events 
now passing were only a vision pre- 
sented to him during sleep. He was 
so surprised, that he scarcely knew, 
as we sometimes say, whether he was 
asleep or awake. 

10. The first and the second ward. 
The word ward here means guard. 
Reference is had to the two soldiers 
who kept guard outside of the room 
in which Peter had been confined ; 
one of them at the entrance of the 
room, and the other near the outside 
iron gate. || Which opened to them of 
his 01C71 accord ; another striking ev- 
idence of supernatural agency. As 
if conscious of the presence of God, 
the iron gate threw itself open w^ith- 
out being touched by the angel. 

11. When Peter was come to him- 
self. He had thus far been in a 
state of amazement, scarcely knov,-- 
ing whether what was taking place 
Vvas a reality, v. 9. He was now 
recovered from his surprise, and 
intelligently reflected on the occur- 
rences. This is the second time on 
record that Peter had been rescued 
from prison by an angel. See 5 : 19. 

12. John,%chose surname icas Mark ; 
the author of one of the Gospels, and 
companion of Barnabas and Saul in 
a part of their preaching tour in Asia 
Minor. See v. 25, andl3 : 5, 13. He 



A. D. 44.] 



CHAPTER Xn. 



167 



13 And as Peter knocked at the 
door of the gate, a damsel came to 
hearken, named Rhoda. 

14 And when she knew Peter's 
voice, she opened not the gate for 
gladness, but ran in, and told how 
Peter stood before the gate. 

15 And they said unto her. Thou 
art mad. But she constantly af- 
firmed that it was even so. Then 
said they. It is his angel. 

16 But Peter continued knock- 



is also affectionately mentioned in 
1 Pet. 5 : 13. We read in the fifth 
verse, that unceasing prayer was of- 
fered up for Peter by the church. 
From this twelfth verse it would seem 
tliat, during the night in which Pe- 
ter was miraculously rescued, many 
members of the church were assem- 
bled for prayer at the house of 
Mark's mother. And how evidently 
were their prayers answered ! As 
in the case of Daniel (Dan. 9 : 21), 
while the disciples were "speaking 
in prayer," an angel was "caused to 
fly swiftly" for Peter's deliverance. 
Compare also the promise in Is. 65 : 
24. See, likewise. Matt. 7:7. 21 : 
22. " The effectual fervent prayer 
of a righteous man availeth much." 
James 5 : 16. 

13. M the door of the gate. ' The 
gates in the East were of large size, 
and the door was either one of the 
folds, or a smaller fixture, easily open- 
ed. II Came to hearken. It was usual 
for persons who sought admittance, 
to make known who they were, as 
well as to knock. 

14. And when she knew Peter's 
voice. She had often heard Peter 
speak, and now instantly recollected 
his voice. || She opened not the gate 
for gladness. Plow true to nature 
was her conduct ! She became so 
occupied with the fact that Peter was 
there, that she felt impelled forthwith 
to make it known, without waiting to 
let Peter in. 

16. Thou art mad; beside thyself, 
out of thy senses. It is one of those 
common expressions which naturally 
occur when a person makes a declara- 



ing. And when they had opened 
the, door, and saw him, they were 
astonished. 

17 But he beckoning unto them 
with the hand to hold their peace, 
declared unto them how the Lord 
had brought him out of the prison. 
And he said, Go show these thmgs 
unto James, and to the brethren. 
And he departed, and went into 
another place. 

18 Now as soon as it was day, 



tion that appears incredible. |j It is 
his angel. It was believed, among the 
Jews, that to each person, at his birth, 
there was assigned a guardian angel. 
And as angels, when they appeared 
to men, assumed the human form, so 
they supposed that each one's guard- 
ian angel could assume his form and 
imitate his voice. Unable to believe 
that it could be Peter himself who 
was at the gate, the thought that 
his angel had come to make known 
his situation, as soon to be put to 
death, may have entered their minds. 
It is also said to have been an opinion 
among the Jews, that, on the death 
of a person, his guardian angel some- 
times appeared to his particular 
friends, in his exact form and with his 
voice. Hence the disciples may have 
thought that Peter had either died, 
or had been secretly put to death, in 
the prison. As, however, the disci- 
ples were more amazed than under 
the influence of sound judgment, it is 
useless to inquire particularly into 
the views which were implied in their 
supposing, that his angel had made 
an appearance. 

17. Show these things unto James ; 
that is, James the less. Mark 15: 40. 
The other James, brother of John 
(Matt. 10 : 2), had recently been put 
to death by Herod. See v. 2 of this 
chapter. || And to the brethren. In 
other houses besides this of Mary, 
the Christians were doubtless holding 
assemblies for prayer in behalf of 
Peter. The agreeable intelligence 
would soon be spread among the 
anxious followers of Christ. || He 
departed; that is, from the city. But 



168 



ACTS. 



[a. d. 44. 



there was no small stir among 
the soldiers, what was become of 
Peter. 

19 And when Herod had sought 
for him, and found him not, he 
examined the keepers, and com- 
manded that they should be put to 
death. And he went down from 



to what place he went, we are not in- 
formed. It is supposed by some that 
he retired to Antioch in Syria, and 
that reference is made in Gal. 2 : 11 
to his temporary stay there, which 
commenced at this time. 

18. There was no small stir among 
the soldiers. They were thrown into 
consternation and fear, because their 
lives were now in danger ; such was 
the strictness of military law. 

19. Commanded that they should be 
put to death. Peter's escape was im- 
puted by Herod to the soldiers' fault. 
When guards were unfaithful to their 
trust, they exposed themselves to se- 
vere punishment, and generally to the 
same kind of punishment which was 
designed for the person who had 
escaped. Herod had sufficient cruel- 
ty, according to ancient testimony, 
to treat these soldiers with extreme 
rigor. As they could give no account 
of Peter's escape, nor offer any thing 
in justification of themselves, Herod 
might have supposed them to have 
been in some way accessory to the 
escape, and would not fail to take 
vengeance on them. Disappointment, 
too, at the escape of his victim, whom 
both he and the people had expected 
to be executed, and to be thus re- 
moved out of the way, would lend 
its aid in ordering for them the 
full penalty of the law. || He went 
down from Judca to Cesnrca. See 
on 8 : 40. Herod, like the Roman 
governors, though his principal res- 
idence was at Jerusalem, yet had 
also a palace at Cesarea. He spent 
his time in either city, as circum- 
stances required. 

20. Herod was highly displeased 
loith them of Tyre and Sidon ; with 
the people of Tyre and Sidon, the 
two commercial cities of Phenicia, in 



Judea to Cesarea, and there abode. 

20 And Herod was highly dis- 
pleased with them of Tyre and 
Sidon. But they came with one 
accord to him, and having made 
Blastus the king's chamberlain 
then* friend, desired peace, be- 
cause their country was nourished 



the north-west part of Palestine. The 
ground of Herod s displeasure is no- 
where mentioned. It is conjectured 
to have been the rivalry which would 
naturally arise between those cities, 
so much engaged in commerce, and 
the city of Cesarea, on v/hich Herod 
the Great had bestowed so much 
labor in furnishing it with a con- 
venient harbor, and endeavoring to 
secure for it commercial advantages 
and general opulence. || TJiey came 
icith one accord to him. As Cesarea, 
where Herod was residing, was in the 
vicinity of Phenicia, the opportunity 
was taken of sending ambassadors to 
him, in order to efiect a settlement 
of the difficulties. The people came 
to him through their ambassadors. 
They came xcith one accord^ inasmuch 
as the ambassadors of the Tyrians 
and those of the Sidonians came con- 
jointly. II The king's chamberlain ; 
the ^officer who had the care of the 
king's bed-chamber. The man who 
held this station had much influence 
with the king ; and the ambassadors 
from Tyre and Sidon took pains to 
secure his good-will, that through him 
they might more readily gain favor 
from the king. || Desired peace; rec- 
onciliation, a settlement of the dif- 
ficulties. It is not likely that war 
had broken out between Herod and 
these cities, or that war was threat- 
ened ; inasmuch as these cities v»*ere 
under the dominion of the Romans, 
to whom Herod and his territories 
were also subject. Some offence 
had been taken by Herod ; and it 
was in his power to distress those 
cities, by various measures affect- 
ing their prosperity, since the coun- 
try all around them was under his 
jurisdiction. |] Their country icas 
nourished by the king's country. 



A. D. 44.] 



CHAPTER Xn. 



169 



by the king's country. 

21 And upon a set day, Herod 
arrayed in royal apparel, sat upon 
his throne, and made an oration 
unto them. 

23 And the people gave a shout, 

Phenicia was a small country, de- 
pending wholly on navigation. For 
supplies of grain and other articles 
of daily consumption, the people de- 
pended on the country governed by 
king Herod. His ill-will, therefore, 
might lead him to divert the course 
of trade, or to enact prohibitions, so 
that the usual supplies from Galilee 
and other parts of Palestine, should 
be carried to other cities. It was 
of vital importance, then, for Tyre 
and Sidon to be on good terms with 
Herod. 

21. Upon a set day, Herod — sat 
upon his throne. The set day, here 
mentioned, was probably the one on 
which the king designed to give a 
public reception to the ambassadors 
from Tyre and Sidon. At the same 
time he was also celebrating games 
in honor of the Roman emperor. 
The theatre in Cesarea was, doubt- 
less, the place in which the ambassa- 
dors were to be received, as well as 
the public celebration was to occur. 
The throne was an elevated seat in 
this theatre, favorable for displaying 
the magnificence of the king and ad- 
dressing the people, as well as for 
witnessing the games. || Made an 
oration unto them. Herod's oration 
was addressed primarily, in all prob- 
ability, to the ambassadors, though 
designed to produce effect on the 
assembled company. 

22. Tlie 'People gave a shout. 
Though the people are here mentioned, 
we can hardly suppose that any con- 
siderable number of Jews would unite 
in such idolatrous language as was 
used on this occasion. Cesarea, be- 
sides its Jewish inhabitants, had a 
very large Gentile population, from 
which many could be found, who, on 
the excitement of a public occasion, 
would indulge in the most extrava- 
gant adulation. Some of Herod's 
chief flatterers, scattered here and 

15 



saying, It is the voice of a god, and 
not of a man. 

23 And immediate!}^ the angel 
of the Lord smote him, because 
he gave not God the glory. And 
he was eaten of worms, and gave 

there in the crowd, probably com- 
menced the applause, and soon the 
company in general united in it. It 
was customary among the ancients 
to shout applause, and in various 
ways to incite their orators in the act 
of speaking. |1 It is the voice of a 
god, &c. Kings and emperors, in 
that age of the world, were often after 
their decease, and sometimes even 
during their lifetime, honored with 
the title of gods. Frail, mortal men 
thus willingly took to themselves a 
name, at least, which little suits the 
condition of humanity, however dig- 
nified. The flattery was highly ac- 
ceptable to Herod, on his throne, in 
presence of a vast assembly, and of 
ambassadors, who had come to him, 
as a distinguished ruler, with the 
special purpose of moderating at 
least, if not of removing, his displeas- 
ure with the cities they represented. 

23. The angel of the Lord smote 
him ; smote him with a fatal disease. 
The disease which speedily terminat- 
ed his days, was brought on him, as 
a divine judgment, by the invisible 
agency of an angel. H He gave not 
God the glory. He took honor to 
himself, as if he was superior to man. 
II He loas eaten of toorms. He was 
suddenly struck, by the special visita- 
tion of God, with a disease in his 
bowels, and was reduced to the mis- 
erable condition mentioned by the 
sacred writer. So passes away world- 
ly glory ! What a transition ! From 
a throne, and from splendid apparel, 
dazzling the eyes of beholders, to a 
sick-bed and a loathsome disease, to 
be a prey of worms even before the 
spirit had departed ! " Whosoever 
exalteth himself shall be abased." 
Matt. 23 : 12. " Those that walk in 
pride God is able to abase." Dan.. 
4 : 37. " Never," says Doddridge,, 
" is a mortal nearer to destruction, 
than when he forgets he is a mortal." 



170 



ACTS. 



[A. D. 44. 



up the ghost. 

24 But the word of God grew 



It may not be improper here to pre- 
sent the account which the Jewish 
historian, Josephus, has given of 
Herod's pubhc display, and of his 
sickness and death. It must be re- 
membered, however, that Josephus 
wrote merely as a civil historian, and 
withal, indulging somewhat in the 
superstitions which were prevalent in 
his day. We could hardly expect 
him to recognize the agency of an 
angel in inflicting the disease ; nor 
to connect, so intimately as Luke 
does, this event with the impious re- 
ception that Herod gave to the flat- 
tery which was expressed. Luke's 
account is that of a sacred writer; 
and he traces the event to the real 
cause. Josephus takes an external 
view of the matter, speaking more of 
second causes. Besides, he might 
wish to omit some things out of re- 
spect to the memory of Herod. 
" When Agrippa [the same as Luke 
calls Herod] had reigned three years 
over all Judea, he came to the city 
Cesarea, which was formerly called 
Strato's Tower ; and there he exhib- 
ited shows in honor of Cesar, upon 
his being informed that there was a 
certain festival celebrated to make 
vows for his safety. At which festi- 
val, a great multitude was gotten to- 
gether of the principal persons, and 
such as were of dignity through his 
province. On the second day of 
which shows, he put on a garment 
made wholly of silver, and of contex- 
ture truly wonderful, and came into 
the theatre early in the morning ; at 
which time, the silver of his garment 
being illuminated by the fresh reflec- 
tion of the sun's rays upon it, shone 
out after a surprising manner, and 
was so resplendent as to spread a 
horror over those that looked intently 
upon him. And presently his flat- 
terers cried out, one from one place, 
and another from another, though 
not for his good, that ' he was a god ; ' 
and they added, ' Be thou merciful to 
us ; for although we have hitherto rev- 
erenced thee only as a man, yet shall 



and multiplied. 
25 And Barnabas and Saul 



we henceforth own thee as superior 
to mortal nature.' Upon this, the 
king did neither rebuke them, nor 
reject their impious flattery. But as 
he presently afterward looked up, he 
saw an owl sitting on a certain rope, 
over his head, and immediately un- 
derstood that this bird was the mes- 
senger of ill tidings, as it had once 
been the messenger of good tidings, to 
him ; and fell into the deepest sorrow. 
A severe pain also arose in his intes- 
tines, and began in a most violent 
manner. He, therefore, looked upon 
his friends, and said, ' I whom you 
call a god^ am commanded presently 
to depart this life ; while providence 
thus reproves the lying words you just 
now said to me ; and I, who was by 
you called immortal^ am immediately 
to be hurried away by death. ButI am 
bound to accept of what providence 
allots, as it pleases God ; for we have 
by no means lived ill, but in a splen- 
did and happy manner.' When he 
had said this, his pain was become 
violent. Accordingly, he was car- 
ried into the palace, and the rumor 
went abroad every where that he would 
certainly die in a little time. And 
when he had been quite worn out by 
the pain in his intestines for five days, 
he departed this life, being in the fifty- 
fourtli year of his age, and in the 
seventh j^ear of his reign." Josephus, 
Antiquities of the Jews, book xix. 8. 2. 

24. But the word of God grew 
and multiplied ; the gospel went on 
spreading more and more widely : — a 
remark of great interest in this con- 
nection. The king of the country 
had recently put James, the apostle, 
to death, and came very near taking 
Peter's life. He was probably bent 
on despatching all the leaders of the 
Christians. But he was signally 
disappointed. Divine providence 
specially interposed, and defeated 
his destructive projects. In the 
midst of a magnificent display, and 
of the flattering shouts of a multitude 
devoted to his interests, he became a 
miserable victim of disease, loathsome 



A, D. 45.] 



CHAPTER XnL 



171 



returned from Jerusalem, when 
they had fulfilled their ministry, 
and took with them John, whose 
surname was Mark. 

CHAPTER Xm. 

1 Paul and Barnabas are chosen to go to the 
Gentiles. 7 Of Sergius Paulus, and Ely- 

to himself and all around him, and 
in a few days expired. The cause 
of Christ, however, which he sought 
to crush, went on triumphantly, ex- 
tending on every side. Well may 
we say, " Why do the heathen rage, 
and the people imagine a vain thing ? 
He that sitteth in the heavens shall 
laugh ; the Lord shall have them in 
derision." Ps. 2 : 1 — 4. " The wrath 
of man shall praise thee ; the re- 
mainder of wrath shalt thou restrain. 
God shall cut off the spirit of princes; 
he is terrible to the kings of the 
earth." Fs. 76:10, 12. How re- 
markably Gamaliel's counsel, as re- 
corded in Acts 5 : 38, 39, was proved 
to be the dictate of wisdom ! 

25. Barnahis and Saul returned 
from Jerusale?/i. They returned to 
Antioch, whence they had been sent 
to Jerusalem with the contribution 
for the relief of the suffering Chris- 
tians there. See 11 : 29, 30. |{ Ful- 
filled their ministrij ; having per- 
formed the service for which they 
had been appointed, namely, the 
conveying of the contribution to Je- 
rusalem. II John^ &.C. See on v. 12. 

CHAPTER XHL 
This chapter opens to us a more 
extended field of apostolical labor in 
the spread of the gospel. The pre- 
ceding chapters have mostly had 
respect to the progress of the Chris- 
tian, cause in Jerusalem and Pales- 
tine, and to the Christian laborers in 
general. A passing notice occurs in 
these chapters of the gospel's being 
carried to Jews beyond the bounds 
of Palestine, in consequence of the 
persecution which arose after the 
martyrdom of Stephen. 8:1. 11: 
19 — 21. We have also seen, in the 
tenth chapter, how the apostles and 
other Christian Jews were led to 



mas the sorcerer. 14 Paul preacheth at 
Antioch that Jesus is Christ. 42 TJie Gen- 
tiles believe: 45 but the Jews gainsay and 
blaspheme ; 46 whereupon they turn to the 
Gentiles. 48 As many as were ordained to 
life believed. 

NOW there were in the church 
that was at Antioch certain 
prophets and teacJiers ; as Barna- 

admit the truth that the gospel was 
to be addressed to the Gentiles. We 
have also been informed of the plant- 
ing of the gospel in the city of 
Antioch in Syria, and of the year's 
labor there bestowed by Barnabas 
and Saul. See 11:19, 20, 26. A 
new scene now opens before us 
The gospel is conveyed, far and wide, 
both to Gentiles and to Jews. While 
the field, however, is enlarged, the 
sacred writer confines his attention, 
in the following chapters of this book, 
almost exclusively to the labors of 
Paul and his travelling companions. 

Some of the Christians who left 
Jerusalem after the death of Stephen, 
went to Antioch, and communicated 
the gospel to the Jev/s there residing. 
11 : 19. Subsequently, and, in all 
probability, after the baptism of Cor- 
nelius, and the disclosure of God's 
will that the gospel should be preached 
to Gentiles as well as to Jews, others 
went to Antioch, and, without restric- 
tion, preached to Greeks as well as 
to Jews. 11 : 20. A signal blessing 
accompanied these endeavors to in- 
troduce the gospel. Barnabas was 
afterwards sent thither by the church 
in Jerusalem. 11 : 22. So greatly 
were his labors blessed to the conver- 
sion of Gentiles, doubtless, as well 
as of Jews, that he needed assistance ; 
and he accordingly associated Saul 
with him in his labors at Antioch. 
11 : 25, 26. As the church in Jeru- 
salem had been a radiating point, 
whence the gospel had diffused its 
light, so the church in Antioch now 
became honored in a similar manner, 
as the spot Avhence a Christian mis- 
sion proceeded. The manner in 
which this missionary enterprise was 
originated and conducted, and the 
happy results of it, are detailed in the 
thirteenth and fourteenth chapters. 



172 



ACTS. 



[a. d. 45. 



has, and Simeon that was called 
Niger, and Lucius of Cyreue, and 
Manaen, vrliich had heen brought 
up with Herod the tetrarch, and 
Saul. 

2 As they ministered to the 
Lord, and lasted, the Holy Ghost 

1. Certain ■prophets and teachers. 
Some of these were, no doubt, inhab- 
itants of Antioch ; some, as Barnabas 
and Saul, only occasional residents. 
The precise distinction between these 
two classes of ministers is not obvious ; 
and probably, in this passage, a precise 
distinction was not meant to be ob- 
sers'ed. The prophets.^ among the 
early Ciiristians, appear, in general, 
to have been those who occasionally 
foretold future events mider divine 
inspiration, and who, in their religious 
instructions and exhortations, were 
under a peculiar divine influence. 
See on 11 : 27. The teachers were 
probably, when spoken of distinc- 
tively, those not endued with a spirit 
of prophecy, but who were able to 
instruct in religion, to unfold and 
vmdicate the principles of the Chris- 
tian dispensation. The words seem, 
however, to be here used in a gen- 
eral sense, as meaning preachers of 
the gospel. \\ Simeon, that was called 
Xiger. Of this man we find no men- 
tion elsewhere. The name Xiger is 
of Roman origin, signifying black., 
and was probably added to his origi- 
nal name by some Roman acquaint- 
ance. II Lucius of Cijrene ; the same 
man, probabi}^, as is mentioned in 
Rom. 16 : 21. Cijrenc. See on 11 : 
20. II Manaen., ichich had been brought 
up with Herod the tetrarch. It was 
not unusual, in ancient times, for 
lads to be selected from other families 
to become fellow-pupils and play- 
mates with the sons of kings and 
distinguished men. Such a circum- 
stance was of course an honor that 
would naturall>' be mentioned, in after 
life, by an individual speaking or writ- 
ing of men who in their boyhood had 
been thus temporarily associated with 
a distinguished family. The Herod 
here spoken of was not the one men- 
tioned in the preceding chapter, and 



sjud, Separate me Baj-nabas and 
Saul, for the work whereunto I 
have called thein. 

3 And when they had fasted 
and prayed, and laid iheir hands 
on tliem, they sent them away. 

4 So they being sent fbith by 

who bore the title of king. It was 
Herod Antipas, son of Herod the 
Great, and uncle of the Herod who 
perished so miserably at Cesarea, 
He is the one whose name occurs in 
various passages of Luke's Gospel. 
See LuliC 3: J, 19. 9:7. 13: 31. 
23: 7. 

2. .5^ they Ttiinisiercd to the Lord., 
and fasted; as they were engaged in 
religious services, particularly prayer. 
The mention of fasting, in this con- 
nection, seems to intuuate that the 
occasion was one of peculiar solem- 
nity, probably having reference to 
some anticipated efforts for spreadinar 
the gospel. The preachers then at 
Antioch would naturally wish to 
estend the gospel to neighboring 
regions. Their minds being deeply 
intent on tliis object, they sought 
divine guidance by prayer and fasting, 
with peculiar devotion and fervency. 
11 The Holy Ghost said; not witli an 
audible voice, but by suggesting to 
their minds the -R-ill of God in some 
v/ay tliat could not be misunderstood, 
nor doubted. Probably, as some of 
these persons are called prophets, 
tlie Holy Spirit communicated his 
will to one of them, who made it 
known to the rest. |] Separate vie, 
&:c. ; set apart for my service Bar- 
nabas and Saul. The Holy Spirit 
specially designated the persons who 
were to be sent forth. |j For the 
2cork, &.C. ; that is, as appears by the 
result, for the work of spreading the 
gospel throughout Asia Elinor. 

3. Laid their hands on them. The 
laying on of hands by the prophets 
and teachers, seems here to have been 
merely a token of the p>ersons" being 
designated to the particular service 
on which they were going, and an 
expression of desire for a blessing on 
their labors. It was not their first 
introduction to tlie public duties of 



A. D. 45.] 



CHAPTER Xni. 



173 



the Holy Ghost, departed unto 
Seleucia; and Irom thence they 
sailed to Cyprus. 

5 And when they were at Sal- 
amis, they preached the word of 
God in the synagogues of the 
Jews. And they had also John to 
their minister. 

6 And when they had gone 



the ministry ; nor was it, in this 
instance, the medium of bestowing 
the extraordinary gifts of the Spirit. 
These gifts were aheady possessed. 
It was rather a fraternal token 
of appointment, in connection with 
prayer, and of the union of heart 
which all felt in this undertaking. — 
How worthy of imitation is this prim- 
itive model of missionary undertaking, 
and of other enterprises for promoting 
the cause of Christ ! They should 
be entered on with a spirit of fervent 
prayer, and with the cordial cooper- 
ation of the Lord's laborers. We 
may, then, confidently believe that 
our undertakings are from God, and 
will be greatly blessed by him. 

4. Seleucia; a seaport, about fifteen 
miles from Antioch, on. the coast of 
the Mediterranean sea, at the mouth 
of the river Orontes. It received its 
name from Seleucus Nicanor, who 
was one of the generals of Alexander 
the Great. After the death of Alex- 
ander, he acquired great power, and 
became king of Syria. 1| Cyprus; 
a large island in the Mediterranean 
sea, a short distance south-v/est from 
Seleucia. See on 11 : 19. From 4 -. 
36, we learn that Barnabas was a 
native, or a resident, of Cyprus ; and 
he was probably led to go to that 
island on account of his acquaintance 
with the country, and his particular 
interest in its spiritual welfare. 

Salamis ; the chief city of 
Cyprus, in the south-eastern part of 
tlie island. 1| Tkey had also John to 
their minister; John, who was sur- 
named Mark. Compare 12 : 25. He 
was their attendant and assistant, 
particularly in performing various 
minor services for them. 

6. When they had gone through the 
15* 



through the isle imto Paphos, they 
found a certain sorcerer, a false 
prophet, a Jew, whose name was 
Bar-jesus ; 

7 Which was with tlie deputy 
of the country, Sergius Paul us, a 
prudent man ; wiio culled for Bar- 
nabas and Saul, and desired to 
hear the word of God. 



isle unto Paphos. Cyprus lies in a 
direction nearly from east to west. 
Barnabas and Saul landed at Salamis, 
in the eastern part of the island, and af- 
terwards travelled through the island, 
in a western direction, till they came 
to Paphos, a maritime city on its 
western coast. 1| A certain sorcerer^ 
a false prophet; one who practised 
magic, professing to have supernat- 
ural skill and aid in telling fortunes 
and predicting future events ; some- 
what such a man as was Simon the 
sorcerer, of whom we read in 8:9, 
&c. II Bar-jesus. The word Bar, in 
its original language, signified son. 
Bar-jesus was the same as so7i of 
Jesus., or of Joshua. 

7. The deputy of the country. Ser- 
gius Paulus was the proconsul of 
Cyprus, appointed by the Roman 
senate to take charge of the island, 
as its governor. |1 Jl prudent man ; 
an intelligent man. He had, doubt- 
less, been well educated, and felt but 
little, if any, respect for the idola- 
trous religion of the Roman people. 
He saw the superiority of some of 
the religious views which Bar-jesus 
maintained, and, as the sorcerer was 
a shrewd man, of considerable knowl- 
edge, both of religious and other sub- 
jects, Sergius Paulus favored him, 
and kept him in his company. || Ulto 
called for Barnabas and Saul. Hear- 
ing that these men w^ere on the 
island, as religious teachers, and 
being favorably impressed Avith the 
information he had received con- 
cerning them, and disposed, withal, 
to inquire on religious subjects, he 
invited them to his residence for the 
express purpose of learning their 
views. 



174 



ACTS. 



[a. d. 45. 



8 But Elymas the sorcerer (for 
so is his name by interpretation) 
withstood them, seeking to turn 
away the deputy from the faith. 

9 Then Saul, (who also is called 
Paul,) filled with the Holy Ghost, 
set his eves on him, 

10 And said, O full of all sub- 



8. Ehjmas the sorcerer {for so is 
his name), &c. The word Elymas is 
properly an Arabic Avord, expressed 
in Greek as nearly as the language 
would allow. Elymas, in Arabic, 
corresponds to Magus, in Greek, 
which latter term is here translated 
sorcerer. It means learned, or uise, 
or magician, and was, perhaps, proud- 
ly adopted by this man as a proper 
name, or title, by which he chose to 
be called. He had, probably, lived 
in Arabia, and acquired some skill in 
natural pliilosoph}^, and v/as able to 
impose on the credulous as a man pos- 
sessing supernatural powers. || Seek- 
ing to turn away the deputy from the 
faith. Sergius Paulus was favorably 
inclined to Barnabas and Saul ; and 
the sorcerer began, of course, to fear 
that he should lose the proconsul's 
favor. Hence he opposed the new 
teachers, and sought to prevent Ser- 
gius Paulus from embracing the doc- 
trine of Christ. 

9. Then Saul (tcho also is called 
Paul). Henceforward, in this book, 
the name Paul is given to this apos- 
tle ; while in all the preceding chap- 
ters where he is spoken of, he is 
invariably called Saul. Why he 
changed his name we have not the 
means of determining with certainty. 
Some have supposed that he always 
had the two names Saul and Paul; 
but if so, an intimation of this would 
doubtless have sooner occurred, and 
the name Saul would not from this 
■point be regularly disused. Others 
have supposed tliat he was led to 
change his name out of respect to 
Sergius Paulus; but this is, certainly, 
an insufficient reason. And yet the 
conversion of Sergius Paulus may 
have been the occasion of his chan"^- 



tilty, and all mischief, thou child of 
the devil, thou enemy of all right- 
eousness, wilt thou not cease to 
peixert the right ways of the 
Lord ? 

11 And now behold, the hand 
of the Lord is upon thee, and thou 
shalt be blind, not seeing the sun 



ing his nam.e. It is more likely that, 
as he was henceforth to be mainly 
occupied in planting the gospel 
among the Greeks and Romans, he 
preferred a name which was frequent 
among them ; whereas Saul would be 
an unaccustomed sound to Roman 
ears. It was not unusual to make 
changes in names for causes not 
always very important. Besides, as 
he was a Roman citizen, there was a 
special propriety in his adopting a 
Roman name, when he was expecting 
to be almost exclusively occupied 
among Gentiles who were in subjec- 
tion to the Roman power. || Filled 
iciih the Holy Ghost; under special 
divine influence. It was the more 
important for the sacred historian to 
notice this, since the terms in which 
Paul addressed the sorcerer, though 
faithfully appropriate to the man's 
real character, had an appearance of 
severity, and might by some be re- 
garded as expressions of spleen or 
anger. The circumstances required 
Paul to take a very decided position, 
and fully to unmask the deceiver. 

10. Full of all subtilty, and all 
mischief; full of deceit and crafti- 
ness. II Child of the devil; like the 
devil, as to temper of mind an oppo- 
ser of the truth. So our Lord, in 
John 8 : 44, spoke of tlie Jews who 
perverted and opposed his doctrine, 
as being children of the devil, on 
account of their resembling him in 
their opposition to the truth. 1| To 
pervert the right 2cays of the Lord; 
to pervert the Lord's truth ; to make 
such distorted representations of it 
as to turn away honest and simple- 
minded inquirers. 

11. The hand of the Lord is upon 
thee; God is about to inflict signal 



A. D. 45.] 



CHAPTER Xm. 



175 



for a season. And immediately 
there fell on him a mist and a 
darkness ; and he went about seek- 
ing some to lead him by the hand. 

12 Then the deputy, when he 
saw what was done, believed, 
being astonished at the doctrine 
of the Lord. 

13 Now when Paul and his 
company loosed from Paphos, they 



punishment on thee. Compare Ex. 
y : 3. II Thou shah be blind, not see- 
ing the sun for a season. The blind- 
ness which was to be sent on Bar- 
jesus, was to be total ; but the 
hope of sight's being restored was 
not wholly taken away. || Immedi- 
ately there fell on him, &c. He be- 
gan, at once, to lose his eyesight ; a 
dimness of vision fell on him, and 
he soon found himself in utter dark- 
ness. 

12. .Astonished at the doctrine of the 
Lord; struck with the miraculous 
evidence, that the teaching of Paul 
and Barnabas was the truth of God. 

13. Paul and his company. Paul 
and his companions, Barnabas and 
John Mark. Perhaps others, too, had 
joined the apostle. || Loosed from 
Paphos; set sail from Paphos. || Per- 
ga in Pamphylia. Pamphylia was 
one of the provinces of Asia Minor, 
on the coast of the Mediterranean 
sea, north-west of Cyprus. Perga 
was the metropolis of the province, 
not far from the sea-coast. || John 
departing from them. The depart- 
ure of John was not agreeable to 
Paul. The manner of speaking, in 
15 : 38, shows that the apostle con- 
sidered him censurable — perhaps for 
instability, or for indisposition to 
encounter the trials incident to the 
missionary tour. Paul's confidence 
was, however, afterwards restored to 
him, so that he affectionately com- 
mended him to the Colossian believ- 
ers (Col. 4 : 10), and in the Epistle to 
Philemon (v. 24), named him among 
his fellow-laborers; and in the second 
Epistle to Timothy (4 : 11), expressed 
a desire for his company, as of one 
particularly useful to him in his offi- 



came to Perga in Pamphylia: And 
John departing from them, re- 
turned to Jerusalem. 

14 But when they departed 
from Perga, they came to Antioch 
in Pisidia, and went into the syn- 
agogue on the sabbath day, and 
sat down. 

15 And after the reading of the 
law and the prophets, the rulers 



cial labors. See, also, on 15 : 38. 
II Returned to Jerusalem. Jerusalem 
was probably his place of residence ; 
as his mother, according to 12 : 12, 
had her home there. 

14. Antioch in Pisidia. Pisidia 
was another province of Asia Minor, 
just above Pamphylia. Antioch was 
a city on the confines of Pisidia 
and of Phrygia, the next province 
in order on the north. Though it 
was really situated in Phrygia, yet 
it was considered as belonging to 
Pisidia, and was called Antioch in 
Pisidia. By this addition, it is at 
once distinguished from Antioch in 
Syria, whence the apostle started on 
this tour. II And locnt into the syn- 
agogue on the sabbath day. Large 
numbers of Jews were scattered 
throughout Asia Minor, and especial- 
ly in the chief cities. They always, 
if possible, secured to themselves the 
convenience of a synagogue for wor- 
ship — a circumstance peculiarly fa- 
vorable to the apostles in spreading 
the gospel, as they were sure to find 
an audience on the Jewish sabbath, 
and, from the customs of the Jews, 
would be favored with an opportu- 
nity to address the assembly. The 
sabbath day here mentioned was that 
which the Jews observed, correspond- 
ing to our Saturday. The apostles 
would, of course, avail them.selves of 
an opportunity for preaching on any 
day. II And snt doxcn; probably, as it 
is thought, on the seats designed for 
those who gave public instruction ; 
thus indicating that, if permitted, 
they were willing to address the 
people. 

15. After the reading of the law and 
the prophets. The reading of select 



176 



ACTS. 



[a. d. 45. 



of the sYuagogue sent unto them, 
saying, Ye men and brethren, if ye 
have any word of exhortation for 
the people, say on. 

16 Then Paul stood up, and 
beckoning with his hand, said, 
Men of Israel, and ye that fear 



passages from the law of Moses, and 
from the prophetical books of the Old 
Testament, was a part of the regular 
exercises in the synagogue worship. 
The law of Moses, that is, the Penta- 
teuch, was divided into sections of 
such length els to be read wholly 
through every year. After the Scrip- 
tures were read, an explanation of the 
passage, or some other address, was 
given, either by the person who had 
read (compare Luke 4 : 17, &c.), or 
some other suitable person. || The 
rulers of the synagogue. Several men 
of note were intrusted with the care 
of the synagogues, particularly as to 
providing for the due performance of 
the worship. They selected the read- 
ers, and appointed persons to explain 
the Scriptures and address the people. 
Of tliese, one was considered as the 
chief ruler of the synagogue. Com- 
pare Luke 13 : 14. || Sent unto them ; 
sent word to them, doubtless, by the 
servant of the synagogue. Compare 
Luke 4: 20. 

16. Then Paul — said. In the ad- 
dress which Paul delivered on this 
occasion, he briefly recounted the his- 
tory of the Jewish nation to the time 
of David. At this point, he remind- 
ed his hearers of the promise that 
a deliverer, or Saviour, the Messiah, 
should be raised up from the family 
of David. He announced that Jesus 
was this Saviour. The testimony of 
John the Baptist is produced, as 
showing Jesus to be the expected 
Messiah; tlie fulfilment of the an- 
cient Scriptures in the crucifixion of 
Jesus, and in his resurrection from 
the dead, is also mentioned as proof 
of the same point. The apostle then 
earnestly exhorted his hearers to em- 
brace the truth respecting Jesus, and 
receive the spiritual blessings which 
could be obtained in no other way 



God, give audience. 

17 TJie God of this people of 
Israel chose our fathers, and ex- 
alted the people when they dwelt 
as strangers in the land of Egypt, 
and with a high aj-m brought he 
them out of it. 



than through Jesus, and which woidd 
be given to every one that should be- 
lieve in him. |1 Men of Israel., and 
ye that fear God. There were two 
classes of hearers in the synagogue — 
native Israelites, or Joavs, and prose- 
lytes from among the Gentiles. The 
proselytes are meant by the appella- 
tion, ye that fear God. Of proselytes 
in general, there were also two sorts ; 
the first, of persons who received 
the whole of the Mosaic law, and 
submitted to circumcision, and were 
therefore included among Jews as 
being children of Abraham ; the sec- 
ond, and by far the more numerous 
sort, of persons who had renounced 
idolatry and admitted the chief points 
in the Jewish religion, but who did 
not submit to circumcision. These, 
though regarded as proselytes, and 
admitted to many privileges among 
the Jews, were not considered as 
Jews. They were proselytes only in 
part. It is probably this latter sort 
which is here meant by those who 
fear God. 

17. Chose our fathers ; selected our 
forefathers, the patriarchs, as objects 
of divine favor, calling them out from 
the nations and from their own kin- 
dred. The apostle referred to God's 
calling of Abraham (Gen. 12: 1), and 
keeping his posterity, through Isaac, 
distinct from all other people. || Ex- 
alted the people ; bestowed distin- 
guished favor on them. The remark- 
able increase of the Hebrews in 
Egypt, and the favor which for a 
time they enjoyed in consideration of 
Joseph's services to the country of 
Effypt, seem to be particularly in- 
tended. See Ex. 1:7. || With a 
high arm; with a signal display of 
his mighty power. See Ex. 3': 20. 
14:30, 31. The book of Exodus 
(chapters 7 — 15) in relating the events 



A. D. 45.] 



CHAPTER Xin. 



177 



18 And about the time of forty 
years suifered he their manners in 
the wilderness. 

19 And wlien he had destroyed 

connected with Israel's deliverance 
from Egypt, shows the power of God 
in this deliverance. 

18. Ahoui the time of forty years. 
Forty years elapsed after the Hebrews 
left Egypt before they entered the 
promised land. So long a continuance 
in the Arabian desert was a judgment 
on the people for their rebellious con- 
duct. In the thirteenth chapter of 
Numbers, we are informed that the 
people had arrived sufficiently near 
the land to send spies into it. These 
spies, with the exception of two, 
Caleb and Joshua, brought back an 
unfavorable report, and greatly dis- 
couraged the people, thus hindering 
them from going at once into Canaan, 
with reliance on God for success. 
As a judgment on the people for their 
distrust of God, all v/ho had left 
Egypt, that were over twenty years 
of age, were doomed to die in the wil- 
derness, except Caleb and Joshua ; 
while the younger portion, together 
with their children, were, after forty 
years, to enter the promised land. 
See Num. 13. 14:28—33. Josh. 
5 : 6. II Suffered he their manners ; 
he endured, or bore Avith, their con- 
duct. The apostle generally used as 
mild language as the case would 
allov/. I'or though God endured 
the rebellious conduct of the Hebrews 
in the desert, without being provoked 
to cut off the nation, yet the psalmist 
(Ps. 95 : 10) represents him as being 
deeply grieved with them. It is 
proper here to mention, that some 
critical editions of the Greek Testa- 
ment have in this place a word slightly 
different in sound from the ordinary 
editions, and one which is generally 
regarded as more correct. The mean- 
ing of that word is, carried., sustained 
Lhein, as a nurse ; that is, carefully 
cherished them. Jt probably contained 
an allusion to Deut. 1 : 31, in which 
verse Moses reminded the Hebrew 
people of God's care in the following 
manner : " Thou hast seen how that 



seven nations in the land of Cha- 
naan, he divided theii' land to them 
by lot. 

20 And after that, he gave unto 

the Lord thy God bare thee, as a 
man doth bear his son, in all the way 
that ye went, until ye came into this 
place." The apostle wished to affect 
his hearers' minds with a sense of 
God's condescension to the Hebrew 
nation. The divine care which had 
been exercised over them, like that 
of a father carrying an infant son 
over a rough, or dangerous, place, and 
the forbearance which had so often 
declined to inflict deserved vengeance, 
could scarcely be contemplated with- 
out some emotions of gratitude, and 
of desire to obey his commands. 

19. Whe7i he had destroyed seven 
nations in the land of Chanaan ; the 
Hittites and the Girgashites, the 
Amorites and the Canaanites, the 
Perizzites and the Hivites, and the 
Jebusites. See Deut. 7 : 1. Josh. 
3 : 10. II He divided their land, &c. 
The division of the land among the 
tribes of Israel, was performed by 
Joshua, under the Lord's dii-ection. 
See Josh. 11 : 23. 12 : 6—8. 23 : 4. 

20. He gave unto them judges. 
From the death of Joshua, who was 
acknowledged the chief human ruler 
of the people after Moses' death, to 
the time of king Saul, those who ex- 
ercised the chief authority among the 
Hebrews were called judges. They 
were not hereditary rulers, nor does 
there appear to haA'^e been any uni- 
form way of appointing them. The 
providence of God, in various ways, 
devolved on them the conduct of public 
affairs. || Mout the sj)ace of four hun- 
dnd and fifty years. In the time of 
the apostles, it was customary to com- 
pute the interval during which the 
judges ruled, namely, from the death 
of Joshua to the time of Saul, as four 
hundred and fifty years. The his- 
torian Josephus followed the same 
computation ; for he reckons five hun- 
dred and ninety-two years from the 
departure out of^ Egypt to the building 
of Solomon's temple. And if from 
this sum we subtract forty years spent 



178 



ACTS. 



[a. d. 45. 



them judg-es, about the space of 
fom- hundred and fifty years, until 
Samuel the prophet. 

21 And afterward they desired 
a king : and God gave unto them 

in the wilderness, seventeen which 
are uniformly computed for the ad- 
ministration of Joshua, forty for the 
reign of Saul, forty for David's reign, 
and four for Solomon's up to the time 
of his building the temple (1 Kings 
6:1), we shall have remaining four 
hundred and fifty-one, the period to 
be assigned to the administration of 
affairs by the judges. 

It is necessary to mention, how- 
ever, that this computation, which 
was the usual one among the Jews 
in the apostle's time, differs from that 
which appears to liaA^e prevailed at 
an earlier date. For, in 1 Kings 6 : 1, 
we are informed that from the de- 
parture out of Egypt to the building 
of Solomon's temple, there were only 
four hundred and eighty years. Thus 
there is a difference of one hundred 
and twelve years between the dates 
which Paul followed, and those which 
appear to have been used at an earlier 
period. Such differences as these, 
however, in dates, are not of material 
importance. The letters which were 
employed in ancient manuscripts for 
numbers may, in some instances, 
have been wrongly copied, or incor- 
rectly deciphered ; and as the atten- 
tion of readers was not particularly 
directed to the subject of chronology, 
the means of correcting a copyist's 
misstatement, should one occur, 
v/ould be likely to perish. These 
remarks are made on the supposition 
that the date in 1 Kings 6 : 1 may 
now be different from what it was 
originally. It ought, however, to be 
considered that the chronological 
statements of Josephus, which were, 
doubtless, the current ones among the 
Jews of his times, may have arisen 
from some mode of calculation dif- 
ferent from that on which the state- 
ment in the book of Kings is faunded ; 
and having become once established, 
and generally acknowledged, and 
capable, no doubt, if we were ac- 



Saul the sou of Cis, a man of the 
tribe of Benjamin, by the space of 
forty years. 

22 And when he had removed 
him, he raised up unto them David 

quainted with all the circumstances 
which the writer had in view, of 
being harmonized with the statement 
in the Old Testament, the apostle 
would naturally mention the com- 
monly received date, without attempt- 
ing to settle a question of mere 
chronology. To settle such a ques- 
tion was no part of his business ; 
and as the statement is merely an 
incidental one, not at all affecting his 
argument, the subject is of small 
practical importance. || U7itil Sannicl 
the prophet. It was during Samu- 
el's administration, who was both a 
prophet and a judge, that a change 
of government was introduced, and 
the regal form established. Compare 
1 Sam-. 3:20. 7:15—17. 

21. Aftericard they desired a king. 
They wished to have a government 
like that of the nations around them. 
See 1 Sam. 8 : 5, 7, 22. || Saul, the 
son of Cis. Cis is the same as Kish 
in the Old Testament. 1 Sam. 9 : 1, 
2. The manner of Saul's selection 
to be king, and the events connected 
with his entering on the office, are 
related in 1 Sam. 9th and 10th chap- 
ters. II By the space of forty years. 
We have no information, in the Old 
Testament, as to the length of time 
that Saul reigned. Some authentic 
records, however, and common tra- 
dition, could hardly fail to preserve 
from oblivion a notice of this nature. 

22. And u-hcn he had removed him; 
from his office and from life. The 
language, too, would remind a Jew- 
ish hearer, that God had virtually 
deposed Saul from his regal station 
some time befare his death. God 
had informed Samuel, and Samuel 
had notified Saul, that the govern- 
ment was to be transferred to a per- 
son of another family. Saul was 
rejected on account of his disobe- 
dience to divine directions. See 1 
Sam. 15 : 23, 26, 28. 16 : 1. || He 
raised up unto them David to he their 



A. D. 45.] 



CHAPTER Xm. 



179 



to be their king : to whom also he 
gave testimony, and said, I have 
found David the son of Jesse, a 
man after mine own heart, which 
shall fulfil all my will. 

23 Of this man's seed hath God, 
according to his promise, raised 

king. See 1 SamTlG : 1, 2 
Sam. 2:4. 5 : 1—5. || To whom 
also he gave testimony ; in respect to 
w^hom, as the man of his choice, he 
used language of commendation ; 
namely, that which immediately fol- 
lows. II / have found David., &c. 
The declaration here made respecting 
David, is a combination of certain 
passages in the Old Testament, or, 
rather, a comprehensive expression of 
the ideas conveyed in some passages. 
In Ps. 89 : 20, the words occur — " I 
have found David my servant." The 
remaining part of the declaration 
seems to have been drawn from 1 
Sam. 13 : 14, where Samuel said, in 
respect to David, " The Lord hath 
sought him a man after his own 
heart; " and where, in contrast with 
what David would do, Saul is said 
not to have kept that which the Lord 
commanded him. David, on the 
contrary, would perform the Lord's 
will. Thus the idea, expressed in 
Scripture respecting David, is here 
presented by the apostle, rather than 
any one verbal declaration. This lan- 
guage concerning David was not 
designed to represent him as having 
in no instance displeased God. It 
has reference to his public character 
as a king, — that is, to his administra- 
tion of the government as the Lord's 
servant, — rather than to his private 
character as a pious man. As a 
king, his administration was con- 
ducted, generally, so as to please 
God ; while, on the contrary, Saul's 
administration was marked by viola- 
tions of God's will. But notwith- 
standing the general and great ex- 
cellence of David, both as a king and 
as a man, yet in both these respects 
he gave evidence of human frailty. 
In 2 Sam. 24 : 10, we read his humble 
confession of an act of government 
deeply displeasing to God, and per- 



unto Israel a Saviour, Jesus: 

24 When John had first preach- 
ed, before his coming, the baptism 
of repentance to all the people of 
Israel. 

25 And as John fulfilled his 
course, he said, Who think ye that 

formed against the earnest advice of 
his chief officers (2 Sam. 24 : 3, 4), 
the guilt of which consisted, perhaps, 
in an ambitious design to enlarge 
and establish his military power. 
And in the 51st psalm, we have his 
heartfelt confession of guilt in respect 
to Uriah and Bathsheba. 2 Sam. 
12 : 7—10. 

23. According to his promise. The 
Messiah was, by divine promise, to 
descend from David. See Matt. 
22 : 42. John 7 : 42. Acts 2 : 30. 
Compare Ps. 89: 29, 36. 2 Sam. 
7 : 16. II Raised unto Israel a Sa- 
viour. Jesus came as a Saviour, not 
merely for Israel, — that is, for the 
Jews, — but for Gentiles also. Butthe 
promise of his coming had been made 
to the Jews ; and it was from a Jew- 
ish family that he was to be born. It 
was to the Jews first that he was to 
present himself, and through them 
he was to be made known to other 
nations. As Paul was now address- 
ing an assembly of Jews, there was 
no occasion for him to mention the 
purpose of God m behalf of the Gen- 
tiles. 

24. JVhen John had first preached, 
before his coming. John the Baptist 
was the Messiah's forerunner, to pre- 
pare the people, by his preaching, for 
the Messiah's approach. See Matt. 
3: 1, 2, 11. John 1:23, 26, 27. 
II The baptism of repentance. The 
baptism administered by John implied 
a profession of repentance, and of 
obligation, on the part of those who 
were baptized, to a life of righteous- 
ness, in expectation of the Messiah, 
whose followers they avowed them- 
selves ready to become. Matt. 3 : 2, 
5, 6, 11. 

25. Jls John fulfilled his course ; as 
John was fulfilling his ministry, or 
course of service. Allusion is had, 
not to the termination of his course, 



180 



ACTS. 



[a. d. 45. 



I am ? I am not he. But behold, 
there cometh one after me, whose 
shoes of his feet I am not worthy 
to loose. 

26 Men and brethren, children 
of the stock of Abraham, and 
whosoever among you feareth 
God, to you is the word of this 

but to its progress ; as if the sacred 
writer had said. While John was ful- 
filling his ministry. || Ha said^ &c. 
Compare Mark 1 : 7. Luke 3 : 16. 
John 1 : 20, 26, 27. || lam not he; 1 
am not the Messiah, he whom you may 
suppose 1 claim to be (John 1 : 25), 
and whom you have been so long 
expecting. H Whose shoes — / am 
not worthy to loose. Sandals were 
worn in the East, bound around tlie 
foot. As they were not worn in the 
house, it was the office of a servant 
to unbind and remove them from a 
visiter's feet. The purport of John's 
language, then, was — I am not Vv^or- 
thy to be the Messiah's servant, so 
greatly my superior is he. By thus 
referring to John the Baptist, the 
apostle, tacitly at least, showed that 
that class of prophecies had been ful- 
filled which related to the Messiaii's 
harbinger ; such as we find in Is. 
40 : 3. Mai. 4 : 5. 

26. Children of the stock of Abra- 
ham, and whosoever among you feareth 
God. Allusion is here made to the 
two classes of hearers, the native 
Jews and the proselytes. See on 
V. 16. II The zcord of this salvation ; 
the doctrine of the salvation through 
the Messiah. A similar form of ex- 
pression occurs in 5 : 20. Jesus had 
just been spoken of (v. 23) as a Sa- 
viour, a Deliverer. This was one of 
the capacities in which the Messiah 
was to act, as delivering his followers 
from their sins. See Matt. 1 : 21. 

27. For they that dioell at Jerusa- 
lem, &c. The apostle, having taught 
that through Jesus salvation was to 
be obtained, now proceeds to show 
that Jesus was really the Messiah. 
He is proved to be this long-expected 
personage, by the fact that the proph- 
ecies of the Old Testament were ful- 
filled in him. The doctrine now pro- 



salvation sent. 

27 For they that dwell at Jeru- 
salem, and their rulers, because 
they knew him not, nor yet the 
voices of the prophets which are 
read every sabbath day, they 
have fulfilled them in condemning 
him. 

claimed by the apostle was, he de- 
clares, really the doctrine of salvation ; 
for in the conduct of the people of 
Jerusalem and of the Jewish rulers, 
the Scriptures which foretold the 
Messiah received their accomplish- 
ment. II Their rulers; the members 
of the sanhedrim, before which court 
the pretended trial of Jesus took 
place. II They kneic him not ; they d\d 
not know that he was the Messiah. 
Thus, too, in 3 : 17, the apostle Peter 
speaks of the ignorance of the people 
respecting the true character of Jesus, 
as having contributed to the wicked 
deed of his crucifixion. Compare, too, 

I Cor. 2 : 8. The Jews had indeed 
all necessary evidence of his being 
the Messiah ; but they were so blind- 
ed by prejudice and passion, and their 
expectations as to the character of the 
Messiah, and the conduct he would 
pursue, were so different from the 
character and conduct of Jesus, that 
they could not bring themselves to 
admit the evidences which he was 
constantly presenting, miraculous and 
striking though they were. || The 
voices of the prophets ; the declara^ 
tions of the prophets in the Old Tes- 
tament. These were not properly 
understood by the Jews in the time 
of Christ. From their overlooking 
some of the prophecies, misunder- 
standing others, and directing their 
attention almost exclusively to one 
class of the prophecies, they failed to 
discover the real character of the ex- 
pected Messiah, and the object which 
he v>^as to accomplish. || IPliich are 
read every sabbath day ; read in the 
synagogues during the public worship 
on the sabbath. Tliough the books 
of the prophets were read, yet their 
meaning was not apprehended. 

II They have fulfilled thein in condemn- 
ing him. By their voluntary rejec- 



A. D. 45.] 



CHAPTER Xm. 



181 



28 And though they found no 
cause of death in him, yet desired 
they Pilate that he should be slain. 

29 And when they had fulfilled 
all that was written of him, they 
took him down from the tree, and 
laid him in a sepulchre. 

30 But God raised him from the 
dead : 

31 And he was seen many days 
of them which came up with him 
from Galilee to Jerusalem, who are 
his witnesses unto the people. 

32 And we declare unto you 

tion of Jesus, and by their procuring 
his condemnation and death, they 
brought about the very things which 
their prophets had predicted. Thus 
they unconsciously fulfilled their own 
Scriptures. Compare 2 : 23. 3 : 18. 
See Ps. 22 : 16—18. Is. 53 : 3, 7—9. 
Dan. 9 : 26. 

28. Tho-ugh they found no cause of^ 
death in him, &c. The innocence of 
Jesus was repeatedly declared during 
his trial. The Jewish high priest and 
other chief men felt that they must 
resort to artifice, to false witness, and 
to various violent methods, in order 
to procure his death. See Luke 19 : 
47, 48. 23 : 22. Mark 14 : 1. John 
11 : 47—50. 18 : 40. 19 : 6. 

29. Fulfilled all that was loritten of 
him. Compare Luke 22 : 37. John 
19 : 28, 30, 36, 37. || They took him 
down. The word they does not here 
relate to the same persons as were 
engaged in condemning and crucify- 
ing him. It is here used, as is fre- 
quently the case, in a general sense ; 
as if the writer had said, He was 
taken down. || From the tree; from 
the cross. See on 5 : 30. 

31. Jlnd he was seen mamj days. 
Forty days elapsed before Jesus as- 
cended to heaven. See 1 : 3. || Of 
them which, came up icith him, &c. 
Jesus did not show himself after his 
resurrection to the people generally, 
but only to his followers ; and these 
were to bear public testimony to the 
fact of his resurrection. See 10 : 
40, 41. 

X6 



glad tidings, how that the promise 
which was made unto the fathers, 

33 God hath fulfilled the same 
unto us their children, in that he 
hath raised up Jesus again; as it 
is also written in the second 
psalm, Thou art my Son, this day 
have I begotten thee. 

34 And as concerning that he 
raised him up from the dead, 7ioio 
no more to return to corruption, 
he said on this wise, I will give 
you the sure mercies of David. 

35 Wherefore he saith also in 

32. How that the jjromise which was 
made unto the fathers; that is, the 
promise of the Messiah to come. 

33. In that he hath raised up Jesus 
again. The resurrection of Jesus 
from the dead was a signal fulfilment 
of the promises respecting the Mes- 
siah, since his resurrection was a 
striking era in the establishment of 
his spiritual kingdom. All the pre- 
liminaries to his being received at the 
right hand of God (Mark 16 : 19), as 
head over all things (Eph. 1 : 22), and 
Lord of all (Acts 10 : 36), had been 
then passed through. His merito- 
rious obedience and his humiliation 
were ended, and now by his resur- 
rection he was declared to be the Son 
of God with power. Rom. 1 : 4. Je- 
sus also himself spoke of his resur- 
rection as a principal evidence of his 
being the Messiah. See Matt. 12 : 
39, 40. 16 : 21 . 11 In the second psalm. 
See Ps. 2:7. 

34. J\'oio no more to return to cor- 
ruption. The resurrection of Jesus 
was distinguished from all instances, 
which had before taken place, of 
deceased persons being recalled to 
life, in that he was henceforward be- 
yond the power of death. Lazarus, 
and others who had been raised up 
from the dead, died again, and re- 
turned to corruption. Not so with 
Jesus. II Onthisioisc; in thi a man- 
ner. II / will give you the sure mer- 
cies of David; I will give you the 
mercies promised to David — mercies 
which shall surely be bestowed. The 



182 



ACTS. 



[a. d. 45. 



another ^5a/7n, Thou shalt not suf- 
fer thy Holy One to see corruption. 

36 For David, after he had served 
his own generation by the will of 
God, fell on sleep, and was laid unto 
his fathers, and saw corruption : 

apostle here quoted from Is. 55 : 3, 
where God, through the prophet, bids 
the people yield themselves obedient- 
ly to him, and assures them that thus 
they shall receive the blessings which 
had been promised to David — bless- 
ings which would without failure be 
bestowed. The chief point in these 
promises, was the coming of the Sa- 
viour through David's posterity ; and 
this Saviour, who was to be the spirit- 
ual king of the Lord's people, was 
to have an uninterrupted dominion. 
Compare Luke 1 : 33. In order that 
this dominion should be an unbroken, 
uninterrupted one, it was necessary 
that when Jesus was raised up from 
the dead, his resurrection should be 
an entire and final triumph over death. 
Death must no more have power over 
him. From the language of Isaiah, 
then, it was evident that the Messiah 
was to triumph over the power of 
death. In accordance with this, 
Jesus, being raised up from the dead, 
ascended to heaven, entirely and for- 
ever beyond the reach of death. 

35. In another psalm. See Ps. 16 : 
10. The apostle Paul here makes 
the same use of this passage as Peter 
had on the day of Pentecost (compare 
Acts 2 : 27, 31), applying it to the 
Messiah, and affirming that its fulfil- 
ment in Jesus, who had not been per- 
mitted to undergo corruption, proved 
him to be the Messiah. 

36. For David — fell on sleep. The 
passage just quoted from the sixteenth 
psalm, the apostle declares (as Peter 
also had on the day of Pentecost — 
Acts 2 : 29—31), was not fulfilled in 
David ; for David fell asleep in death, 
and underwent corruption. || Was 
laid unto his fathers. This form of 
expression appears to have arisen from 
the practice of the Hebrews in bury- 
ing the dead. Their sepulchres were 
large caves, either natural or artificial, 
with spacious apartments. "When a 



37 But he, whom God raised 
again, saw no corruption. 

38 Be it known unto you there- 
fore, men and bretlu-en, that 
through this man is preached luito 
you the forgiveness of sins : 

person died, and his body was laid in 
one of these receptacles of the dead, 
in which the corpses of his deceased 
kindred had before been deposited, 
he was said to be gathered unto his 
fatliers, or ancestors. See Gen. 25 : 
8. The expression was familiarly 
used to convey the thought of dying 
and being buried, with the additional 
thought, in many instances, of the 
departed soul going to join the souls 
of deceased ancestors in the invisible 
world. See Gen. 49 : 29. Judges 
2:10. 

37. He ivhom God raised again ; 
namely, Jesus. \\ Saio no corruption ; 
did not experience the dissolution and 
corruption which dead bodies gen- 
erally undergo. Compare 2: 31, 34. 

The apostle had now presented 
appropriate evidence that Jesus M^as 
the Messiah. The evidence may be 
thus summarily stated : John the 
Baptist had borne testimony to him, 
as the Messiah ; the scriptures of 
the prophets had been fulfilled in his 
being condemned to a violent death ; 
and he had been raised up from the 
dead, no more to die, as the Scriptures 
had foretold respecting the Messiah. 
The apostle proceeded at once to 
show the rich blessings which might 
be obtained from the Lord Jesus, 
and to warn his hearers of the dan- 
gers they would incur, should they 
not submit themselves to Jesus as 
the promised Messiah. 

33. The forgiveness of sins. For- 
giveness of sins through Jesus Christ 
is here put for all the spiritual bless- 
ings granted to his followers ; this 
being of indispensable importance, 
and the first in the series of bene- 
fits which he bestows. The apostle 
Peter, in like manner, urged the 
Jews to become disciples of Jesus, 
that they might receive remission of 
sins. See 2 : 38. 3 : 19. 



A. D. 45.J 



CHAPTER Xm. 



183 



39 And by him all that believe 
are justified from all things, from 
which ye could not be justified by 
the law of Moses. 
. 40 Beware therefore, lest that 

39. Ail that believe are justified 
from all things; are absolved, or 
cleared from all charges of guilt, so 
that their transgressions shall not 
hereafter be laid to their account. 
In other words, they that believe in 
Jesus receive a full pardon of all 
their sins, and are admitted into the 
favor of God. || From which ye 
could not be jusiijied by the law of 
Moses. The law of Moses did not 
provide forgiveness for all sorts of 
olTences — for sins of the heart as well 
as of the life, for offences Vv^hoily 
against God as well as those against 
the state. Nor was it designed as a 
simply spiritual system for the fut^^re 
salvation of the soul. It was of a 
mixed character, partly spiritual and 
partly civil. It had, to a great ex- 
tent, the character of an external 
system, designed to regulate the peo- 
ple of Israel, as a nation, and provid- 
ing for the suspension, or for the 
entire removal, of offenders from the 
privileges of the people, and for the 
restoration to those privileges of such 
as should comply with appointed 
terms. It was a system emblematic 
of, and preparatory to, the gospel. 
It was a system, as we learn from the 
Epistle to the Hebrews (9 : 9—14), in 
which were offered gifts and sacri- 
fices that could not purify the con- 
science and cleanse the heart ; and 
it was to be superseded by that per- 
fect system under Jesus, which pro- 
vided, by the shedding of his blood, 
for the cleansing of the conscience 
from sin, for making men truly holy, 
and preparing them for the spiritual 
bliss of heaven. As is well observed 
by Scott, "The only effect of the 
sacrifices and purgations of the Mo- 
saic law was admission into the con- 
gregation again, whence the breach 
of some positive ceremony had ex- 
cluded a man ; and some offences 
punishable with death admitted no 
sacrifice at all. Whereas this atone- 



come upon you which is spoken 
of in the prophets ; 

41 Behold, ye despisers, and 
wonder, and perish : for I work a 
work in your days, a work which 

ment of Christ reaches to the perfect 
and eternal forgiveness of every kind 
and degree of transgression in them 
that sincerely believe and obey him." 
Thus, while the law of Moses could 
not acquit those who lived under it 
from all their offences against God, 
those who believe in Jesus obtain 
forgiveness for all their sins, however 
numerous and aggravated. A full 
justification in the sight of God 
comes to every true disciple of Christ. 
Thus preeminent is the blessing 
which the gospel of Jesus proposes 
to men. 

40. Betcare, &c. A caution against 
refusing to believe in Jesus now fol- 
lows. II In the prophets ; in the book 
of the prophets. The books of the 
twelve minor prophets, from Hosea 
to Malachi, were regarded as one 
book. The particular passage re- 
ferred to by the apostle occurs in 
Habakkuk (1:5); quoted, however, 
not with literal exactness, but accord- 
ing to its spirit, as showing the ex- 
treme danger of resisting the will of 
God. 

41. Behold., yc despisers., &c. This 
verse, as used by the apostle, implies 
that some would despise the claims 
and the offered blessings of Jesus, as 
the Messiah, and that they Avould at 
last perish in amazement, as a con- 
sequence of their refusing to be his 
followers. They would be distinctly 
informed of what God had done for 
men's salvation, but would not com- 
ply with his merciful arrangements. 
II Wonder ; be, or, ye shall be, filled 
with amazement at the impending 
judgments of God. || / icork a loorh ; 
I perform a work of righteous ven- 
geance, a retribution for your disobe- 
dience, li Ye shall in no icise believe; 
ye will not at all believe. So terrible 
would be the doom of those who 
should reject the Messiah, and live 
in disobedience to God, that, in pros- 
pect, it would seem to them incredi- 



184 



ACTS. 



[a. d. 45. 



ye shall in no wise believe, though 
a man declare it unto you. 

42 And when the Jews were 
gone out of the synagogue, the 
Gentiles besought that tliese words 
might be pi eached to them the 
next sabbath. 

43 Now, wiien the congregation 
was broken up, many of the Jews 
and religious proselytes followed 



ble. The language of the propliet, 
as quoted by Paul, is applicable both 
to the terrible temporal calamities 
which were to overtake the unbeliev- 
ing Jews, and to the judgments of 
God which would avv^ait them in 
another world. To avoid the incon- 
ceivably awful doom of the enemies 
of God, the apostle enjoins a cordial 
reception of Jesus as the Messiah, 
and obedience to his gospel. 

We cannot leave this address of 
the apostle's without noticing, how 
clear and convincing is the argument 
for the Messiahship of Jesus from the 
prophecies of the Old Testament, 
how concihating and prudent, yet 
how faithful, is the address ; what 
prominence it gives to the doctrine 
of justification by faith in Christ; 
and with what earnestness and soli- 
citude it appeals to tlie conscience 
and the heart ! May we listen to the 
the apostle's solemn admonition, and 
give all diligence to secure a part in 
the great salvation ! 

42. And ichcn the Jews were gone 
out, &c. A different version is here 
suggested by some editions of the 
Greek Testament ; namely. And 
when they [Paul and Barnabas] were 
going out of the synagogue of tlie 
Jews, the Gentiles (that is, the pros- 
elytes who were present) besought, 
&c. II That these loords might he 
preached to them., &c. They wished 
to receive further instruction in re- 
gard to the same subject, to have a 
fuller exposition of the views of Paul 
and Barnabas. |] Tlte next sabbath. 
The Jewish sabbath is, of course, 
here meant, answering to our Sat- 
urday. 

43. JVoto, ichcn the congregation 



Paul and Bamabas ; who speaking 
to them, persuaded them to con- 
tinue in the grace of God. 

44 And the next sabbath day 
came almost the whole city to- 
gether to hear the word of God. 

45 But when the Jews saw the 
multitudes, they were filled with 
envy, and spake against those 
things which were spoken by 



icas brohcn up. The services in the 
synagogue appear, from the preceding 
verse, to have been already closed, 
and the people to have retired from 
the house. Reference may be had, 
in this verse, to the people's dispers- 
ing for their homes. After such an 
address as they had just heard, if not 
on ordinary occasions, the people 
who had been assembled would 
naturally v/ait a short time near the 
place of worship. || Persuaded them 
to continue in the grace of God. The 
persons who follovred Paul and Bar- 
nabas were favorably affected towards 
the gospel, and professed to receive 
Jesus as the Messiah, rejoicing in the 
kindness, or grace, of God, which 
had, in the gospel, provided for their 
salvation. They were now directed 
to persevere in their attachment to 
the gospel. It is the gospel which is 
here denominated the grace of God, 
as being tlie provision of his grace, 
or favor, for our pardon and eternal 
happiness. — Continuance in a course 
of piety is indispensable to our evi- 
dence of being Christians, and our 
attainment of eternal life. See John 
S : 31. Luke 8 : 15. Compare Heb. 
3:14. 4:11. 

44. Came almost the whole city to- 
gether ; Gentiles, as well as Jews ; 
those who were not proselytes, as 
well as those who were. The reports 
which had been circulated through 
the city brought a large multitude 
together on the sabbath. 

45. The Jeics — were filled with 
envy; with heart-burning and indig- 
nation, that sentiments so different 
from their own were attracting so 
much attention and favor. || Blas- 
pheming ; reviling and slandering. 



A. D. 45.] 



CHAPTER Xm. 



185 



Paul, contradicting and blas- 
pheming. 

46 Then Paul and Barnabas 
waxed bold, and said, It was 
necessary that the word of God 

They doubtless sought, by abusive 
language, to bring Paul and Bar- 
nabas into contempt, denouncing 
them as engaged in a false and dis- 
reputable cause. Such an excite- 
ment as arose in their breasts, and 
such conduct as they indulged in, 
ought to have convinced them that 
they were far from being friends of 
God, as they professed to be. It is 
greatly to be lamented, that the pros- 
perity of religion and the conversion 
of sinners should excite ill-will and 
evil-speaking among those who feel 
not the power of divine truth, and 
even among some whose outward 
morality and general regard for re- 
ligion secure for them universal re- 
spect. — What an unlovely spirit is 
that which becomes unhappy in see- 
ing the increase of religious influence 
in a community ! How evidently is 
such a spirit opposite to that of heav- 
en, and inconsistent with true peace 
of mind ! 

46. It was necessanj, &c. It was 
the Lord's arrangement that the Mes- 
siah should be first presented to the 
Jews, and be afterwards made known 
to the Gentiles. Not that the Jews 
had a prior claim ; but God had, of 
his own good-will, selected tlieir 
nation for this purpose, and made to 
them the promise of a Saviour who 
was to spring from the family of Da- 
vid. This kind arrangem.ent on the 
part of God, imposed a peculiar obli- 
gation on the Jews to be a righteous 
people, and to receive the Messiah as 
soon as he should appear with tlie 
proper evidence of being such. The 
Jews would also necessarily incur 
the signal displeasure of God, should 
they fail to meet their obligations. 
Compare John 1 : 11. Luke 24 : 47, 
49. Rom. 2 : 9, 10. || Ye p?it it from 
you; ye reject it. ]| And judge your- 
selves unworthy of everlasting life. 
The instruction delivered by Paul 
respecting Jesus as the Saviour, re- 



should first have been spoken to 
you : but seeing ye put it from 
you, and judge yourselves un- 
worthy of everlasting life, lo, we 
turn to the Gentiles : 

vealed God's plan for bestowing eter- 
nal life on men. To reject this in- 
struction was, in reality, to reject 
eternal life. The Jews showed, on 
this occasion, that they disesteemed 
such doctrine as Paul preached, be- 
cause it did not agree with their 
views and feelings. But as eternal 
life could be obtained in no other 
way than that which he exhibited, 
they virtually considered it as un- 
worthy of them to receive eternal 
life in such a v;ay. Cherishing these 
feelings towards Jesus and his prom- 
ise of eternal life, they would be at 
last treated as unsuitable to receive 
that life. — If we undervalue the spirit- 
ual benefits which God proposes to 
men, we ourselves shall be held as 
unfit to receive them. If we dises- 
teem the divine method of bestowing 
these benefits, God will leave us to 
our pride. We must, if we would 
arrive at heaven, pass through the 
strait gate and walk in the narrow 
way. Matt. 7 : 13, 14. What a mis- 
take, alas ! do men commit in refus- 
ing to receive the message of eternal 
life ! II Lo, 2De turn to the Gentiles. 
The apostle did not mean, that he 
and his associate would make no fur- 
ther efforts at all for the salvation of 
the Jews ; for afterwards, on visiting 
other cities, they first preached to the 
Jews. He meant that, as the Jews 
in Antioch had set themselves so 
strenuously against the gospel, he 
and Barnabas, feeling that it would 
be in vain to labor further for their 
good, would devote themselves to 
the more hopeful work of preaching 
to such Gentiles in that city as would 
hear them. They had given the 
Jews there the first opportunity ; and 
their message had been rejected. 
Despairing of a more favorable re- 
ception among them, they must now 
leave them and turn to the Gentiles. 
A similar remark the apostle after- 
wards made to a company of Jews 



186 



ACTS. 



[a. d. 45. 



47 For so hath the Lord com- 
manded us, saying, 1 have set thee 
to be a hght of the Gentiles, that 
thou shouidest be for salvation unto 
the ends of the earth. 

(28:28), when they showed a dis- 
position unfriendly to the gospel ; 
and added those words, so full of 
dreadful and yet joyful meaning, 
" They [the Gentiles] will hear it." 
And in a similar manner Jesus him- 
self addressed the Jews who opposed 
him — " The kingdom of God shall 
be taken from you, and given to a 
nation bringing forth the fruits there- 
of" Matt. 21 : 43. 

Alas ! that any should slight the 
gospel, and make their rejection of it 
an occasion of its being v/ithdrawn 
from them, and the ground of their 
personal ruin. Christ, however, will 
have followers. He will receive a 
recompense for his atoning sufferings, 
in the salvation of a countless mul- 
titude. However unwisely some 
account it a shame to be his follow- 
ers, he will at length welcome into 
the heavenly mansions a happy 
throng, made wise unto salvation. 
Compare Luke 14 : 22—24. 

47. For so hath the Lord command- 
ed us, saying, &.c. Compare Is. 49 : 
6. To show their Jewish hearers 
that their purpose to labor amona- the 
■Gentiles was in accordance with the 
Lord's will, Paul appealed to a pas- 
sage in Isaiah, in which the Messiah 
is spoken of as appointed to give 
knowledge and salvation to the Gen- 
tiles. The will of God had been 
clearly made known by the prophet, 
that the Saviour's blessings should be 
extended to the Gentiles. This was 
:to be effected through the labors of 
the apostles and other ministers of 
Jesus ; and hence the language 
which foretold that the Gentiles 
woidd partake of the Messiah's ben- 
efits, might well be regarded as a 
command of the Lord to his servants. 
The time, too, was evidently arrived 
for the Saviour's ministers to regu- 
late their conduct by this known 
purpose of God, since the Jews were 
refusing to accept the blessings of the 



48 And when the Gentiles heard 
this, they were glad, and glorified 
the word of the Lord: and as 
many as were ordained to eternal 
lite, believed. 

Messiah. — We cannot but admire 
the extensiveness of the divine boun- 
ty. As God makes his sun to rise on 
the evil and on the good, so his gos- 
pel is designed to be restricted to no 
narrow limits. Compare John 3 : 16. 
1 John 2 : 2. How earnestly, then, 
ought we to pray and labor for the 
spread of the gospel throughout the 
w^orld ! 

48. The Gentiles — were glad. They 
rejoiced at the glad tidings Vv^hich 
made known to them the merciful 
purposes of God towards the Gen- 
tiles, and presented to them a sure 
hope of eternal life. It could not be 
otherwise than an occasion of joy, 
also, to see men who were Jews by 
birth, as were Paul and Barnabas, 
looking beyond the boundaries of 
their own people, and including all 
men in their kind regards. The 
Jews were generally disesteemed, as 
excluding from their kind feelings all 
w^io were not of their own nation or 
religion; but Paul showed, on this 
occasion, that Gentiles, as well as 
Jews, shared in his sympathies and 
labors ; and that the gospel acknowl- 
edged no national partialities, but 
admitted to its blessings all who 
would accept them. || And glorified 
the icord of the Lord; they spoke 
highly of the gospel. It had made 
known a Saviour for them, as well as 
for Jews. A new doctrine to these 
Gentiles ; and how worthy of praise 
was the gospel ! as giving them a sure 
hope of eternal life, such as they 
could never find in all their heathen 
philosophy and religion, and such as 
they had not discovered even in what 
they had known of the Jewish re- 
ligion. Whether all who were thus 
affected by the preaching became 
real converts or not, they yet per- 
ceived the superiority of the new 
doctrine to any thing they had before 
heard, and could not but admire it. 
And they willingly gave utterance to 



A. I). 45.] 



CHAPTER Xni. 



187 



49 And the word of the Lord I 
was published throughout all the 
region. 

50 But the Jews stirred up the 
devout and honorable women, and 

their admiration. || Jlnd as many as 
were ordained unto eternal life be- 
lieved. The sacred writer thus ac- 
knovv^ledges God's previous merciful 
purpose to bestow eternal life on 
these persons. Their believing in 
Christ was the visible evidence that 
they had been appointed unto salva- 
tion (1 Thess. 5 : y) 3 and it was nat- 
ural that Luke, several years after 
the event had taken place, should, in 
recording this remarkable accession 
to the company of believers, connect 
with it a recognition of God's original 
design in regard to them. Incidental 
notices of this sort, in respect to the 
superintending providence and grace 
of God, are found elsewhere in the 
Scriptures. Compare 1 Thess. 3 : 3. 
In respect to the sentiment here ex- 
pressed by the historian, namely, that 
those who believe in Christ were pre- 
viously appointed of God unto eternal 
life, see John 6 : 37, 44. 17 : 2. Eph. 
1 : 4, 5. 2 Thess. 2 : 13, 14. 1 Pet. 
1:2. It must not be forgotten, how- 
ever, that this merciful purpose on 
the part of God is carried into effect 
in perfect harmony with the volun- 
tary agency of men. Men are not 
reluctantly brought to eternal life, 
but willingly become disciples of 
Christ, the Spirit of God renewing 
their hearts and giving them a dispo- 
sition to obey the Saviour. Thus 
the Bible leads us to acknowledge, 
in the language of Bloomfield, " the 
grace of God, to which it is owing 
that men are ever disposed to em- 
brace or obey the gospel of Christ." 

The most natural construction of 
the original, in this passage, is that 
which appears on the face of it as 
• presented in our version ; and in such 
a way of considering it, various com- 
mentators of the most opposite doc- 
trinal opinions are agreed. 

49. Throughout all the region; the 
region, probably, to which Antioch, 
where the events just related oc- 



I the chief men of the city, and 
raised persecution against Paul 
and Barnabas, and expelled them 
out of their coasts. 

51 But they shook off the dust 

curred, might be regarded as central. 

50. The devout and honorable wo- 
7nen; females of high standing in 
society, probably not of Jewish origin, 
but Gentiles, who had embraced the 
Jewish religion, and were devout in 
their ioay ; that is, in observing the 
Jewish worship and ceremonies, and 
zealously maintaining the religious 
views which they had adopted. It 
appears from ancient history, that 
there were in various parts of the 
world great numbers of female prose- 
lytes to the Jewish religion. It was 
crafty policy in the Jews to excite 
these women against the Christian 
teachers, as not only their rank in so- 
ciety gave them influence, but they 
would also, doubtless, induce their 
husbands, who were probably still 
heathens, to increase the opposition 
against Paul and Barnabas, [j Chief 
men of the city. While the Jews 
could easily induce their proselytes 
to oppose Paul, by representing his 
doctrine as hostile to the Jewish doc- 
trine, they might also excite to op- 
position the chief men of the city, 
by hinting at the undesirableness of 
allowing a new religion to be intro- 
duced, which would unquestionably 
interfere with the heathen religion 
there practised. || Expelled them out 
of their coasts ; made them depart 
beyond the limits of their city. The 
word coast., which now signifies land 
washed by the sea., as sea-coast., for- 
merly signified limit or border, and 
was used in reference to countries 
and cities, as well as to the sea. As 
no mention is made of violence being 
offered to Paul and Barnabas, it is 
likely that such a show of determined 
opposition to the gospel was made, 
that they felt it their duty to yield to 
the current ; yet not without a solemn 
warning of the guilt which was con- 
tracted in thus rejecting the message 
of eternal life. 

51. But they shook off the dust of 



188 



ACTS. 



[a. d. 45. 



of their feet against them, and 
came unto Iconium. 

52 And the disciples were filled 
with joy and with the Holy Ghost. 

CHAPTER XIV. 

I Paul and Barnabas are persecuted from 
Iconium. 8 At Lystra Paul healetli a crip- 
ple, whereupon lliey are reputed as gods. 
19 Paul is stoned. 21 They pass through 
divers churches, confirming the disciples in 
faith and patience. 26 Returning to Anti- 

theirfeet. When our Lord sent forth 
his twelve disciples, he said to them 
(Matt. 10 : 14), " Whosoever shall not 
receive you, nor hear your words, 
when ye depart out of that house or 
city, shake off the dust of your feet " 
for a testimony (Mark 6 : 11) against 
them. Compare Luke 10 : 10, 11. 
This they were to do, not in anger, 
but in grief that any should reject the 
counsel of God to their own injury. 
The act of shaking off the dust of 
their feet showed, very significantly, 
their abhorrence of the guilt which 
was involved in rejecting the gospel. 
It showed that they dreaded to have 
any part or lot with a people that 
arrayed themselves so strenuously 
against God. And as they acted not 
in their private capacity, but as am- 
bassadors and ministers of God, they 
thus gave warning of the rejection 
from God which awaited opposers, if 
they continued to despise the gospel. 

II Against them ; as bearing testimony 
against their conduct. || Came unto 
Iconium; a large and populous city, 
east of Antioch, just on the border of 
the province ofLycaonia. Ancient 
writers sometimes speak of Iconium 
as belonging to Pisidia, sometimes to 
Phrygia, and sometimes to Lycaonia. 
The boundaries of the provinces in 
Asia Minor were often changed ; and 
hence there would be disagreement 
among v/riters as to the province to 
which some given city should be 
reckoned. In Luke's time, Iconium 
probably belonged to Pisidia, as he 
gives no notice to the contrary. 

52. The disciples were filled with 
joy ; on their own account, as having 



och, they report what God had done with 
them. 

AND it came to pass in Ico- 
nium, that they went both 
together into the synagogue of the 
Jews, and so spake, that a great 
multitude, both of the Jews, and 
also of the Greeks, believed. 

2 But the unbelieving Jews 
stirred up the Gentiles, and made 
their minds evil-affected against 
the brethren. 



become followers of Christ, and pos- 
sessing the hope of eternal life, and 
on account of the Christian doctrine 
spreading throughout the region. 
Though persecuted by the adversa- 
ries of the Christian name, they yet 
had abundant consolation. || Jlnd 
with the Holy Ghost. Divine influ- 
ence in great measure rested on 
these disciples, imparting to them 
every needed gift, and enriching them 
with piety. And thus they soon 
learned that the religion of Christ 
can give abundant joy, even in times 
of distress. 

CHAPTER XIV. 

Paul and Barnabas proceed in their 
work of preaching the gospel. This 
chapter relates their further progress 
in their missionary tour from Iconium 
to Lystra, and thence to Derbe. From 
Derbe they returned to Lystra, to 
Iconium, to Antioch in Pisidia ; thence 
to Perga in Pamphylia, and to Atta- 
lia ; from which last place they set 
sail for Antioch in Syria, whence 
they commenced their tour. 

1. And so spake, that a or eat mul- 
titude, &-C. They presented such 
convincing arguments, and such per- 
suasive appeals, and their preaching 
was accompanied with such influence 
from the Holy Spirit, that a great 
number became disciples of Jesus. 
II Jlnd also of the Greeks ; Greek • 
proselytes to the Jewish religion, 
probably, and other Greeks who may 
have occasionally attended on the 
worship of the sj^nagogue, or who 
were drawn thither by the fame of 
Paul and Barnabas. 



A. D. 46.] 



CHAPTER XIV. 



189 



3 Long time therefore abode 
they speaking boldly in the Lord, 
which gave testimony unto the 
word of his grace, and granted 
signs and wonders to be done by 
their hands. 

4 But the multitude of the city 
was divided: and part held with 
the Jews, and part with the 
apostles. 

5 And when there was an as- 
sault made both of the Gentiles, 



3. Speaking boldly in the Lord ; pub- 
lishing the doctrine of the Lord with 
much freedom and force, confiding in 
his promise of aid. || The tcord of 
his grace ; the gospel, called the word 
of divine grace, because it makes 
known God's merciful purposes and 
arrangements for the salvation of 
men. || Granted signs and loonders 
to be done, &c. The miracles which 
Paul and Barnabas were enabled to 
perform, were God's testimony to the 
truth of their instructions. So, in 
respect to our Saviour, Nicodemus 
acknowledged that he must be " a 
teacher come from God," because 
no man could do the miracles which 
Jesus wrought unless God were with 
him. John 3 : 2. Compare, also, John 
5 : 36. 10 : 37, 38. 

4. The multitude of the city was di- 
vided, &LC. Thus it has alv/ays been, 
to a greater or less extent. Wherever 
the gospel is preached, whether in 
heathen lands, or in countries where 
it has always been known, some be- 
come Christians, and some remain 
indifferent to its claims, or become 
hostile to it. Such divisions are to 
be expected ; and even persecution 
against the followers of Christ, when 
his doctrine is first introduced, or a 
purer form of it begins to be main- 
tained in any place, need not occasion 
surprise. The Saviour predicted such 
a result from introducing his gospel. 
Compare Matt. 10 : 34—36. || The 
apostles. This term is here applied 
to both Barnabas and Paul, as also in 
the fourteenth verse. It is to be taken 
in the general sense of their being the 
Lord's messengers^ rather than in that 



and also of the Jews, with their 
rulers, to use them despitefully, and 
to stone them, 

6 They were ware of it, and fled 
unto Lystra and Derbe, cities of 
Lycaonia, and unto the region that 
lieth round about : 

7 And there they preached the 
gospel. 

8 And there sat a certain man 
at Lystra, impotent in his feet, 
being a cripple from his mother's 

specific sense in which we speak of 
the apostles, who were favored with an 
extraordinary commission as the Sa- 
viour's authorized ambassadors and 
representatives, and whose instruc- 
tions and writings bore the stamp of 
inspiration. Such a one was Paul 
peculiarly ; and it is probably on this 
account that so marked a superiority 
is ascribed to him during the whole 
of the sacred writer's account. 

5, JVJien there ivas an assault 
made. A violent attack was con- 
templated, and preparations were 
made for it both by the common 
people and by the chief men of the 
city. II To use them despitefully; 
to treat them with abuse. 

6. They loere ware of it. They ob- 
tained knowledge of the hostile move- 
ment. II And fled. So had the Sa- 
viour directed his disciples — " When 
they persecute you in this city, flee 
ye into another." Matt. 10 : 23. 
II Lystra and Derbe, cities of Lj/caonia. 
Lycaonia was another province of 
Asia Minor, lying next to Pisidia on 
the north-east. Lystra and Derbe 
were in a southern direction from 
Iconium. 

8. There sat a ccrtnin man at Lys- 
tra, impotent in his feet ; having no 
strength in his feet. The word sat is 
by some considered equivalent here to 
dwelt, or loas. Since, however, the 
man "had never walked," this word 
is to be taken in its proper meaning. 
Being unable to walk, it is probable he 
sat in some place suitable for attract- 
ing the notice of the people and ex- 
citing their sympathy, like the blind 
man in John 9 : 8, who " sat and 



190 



ACTS. 



[a. d. 46. 



womb, who never had walked. 

9 The same heard Paul speak : 
who steadtastly beholding him, 
and perceiving that he had laith to 
be healed, 

10 Said with a loud voice. Stand 
upright on thy feet. And he 
leaped and walked. 



begged," or the lame man in Acts 3 : 
2, who was daily laid at one of the 
temple-gates in Jerusalem. 

9. Who — perceiving that he had 
faith to be healed; that is, perceiving 
in him a belief that he should be 
healed by the power of Paul. He 
had "heard Paul speak;" and was 
thus made acquainted with the prin- 
cipal truths of the Christian religion, 
especially with the character and 
the claims of Jesus. Paul had, doubt- 
less, referred, in his speaking, to the 
miraculous works which attested the 
gospel. The lame man may also 
have heard of the wonderful works 
performed by Paul and Barnabas in 
Iconium. v. 3. He was thus led to 
believe, that on him, too, a similar 
miracle might be performed ; and he 
manifested in some way the confident 
belief he was cherishing, that he might 
be healed by the same miraculous 
agency. His countenance might 
have indicated his inward desire and 
expectation. He would learn, also, 
from Paul's instructions, that the 
power of healing with a word dwelt 
not in him, but in Christ, whose ser- 
vant he professed to be ; and thus 
the man's faith rested ultimately on 
Christ. A cheerful confidence in the 
Saviour's power to bestow such a 
blessing, is uniformly represented as 
peculiarly rcceptable to him, and as 
beino- always followed with a blessing. 
See Matt. 8 : 13. 9 : 22, 28. 15 : 28. 
Paul's attention appears to have been 
peculiarly attracted towards this man ; 
and the apostle's earnest and continued 
looking at him would encourage in 
him the expectation of receiving a 
cure. 

10. Stand upright, &c. Compare 
3 : 6, 7. 

11. In the speech of Lycaonia. The 



11 And when the people saw 
what Paul had done, they lilted up 
their voices, saying in the speech 
of Lycaonia, The gods are come 
down to us in the likeness of men. 

12 And they called Barnabas, 
Jupiter ; and Paul, Mercurius, be- 
cause he was the chief speaker. 



various regions of the ancient world, 
into which, through conquest and 
other causes, the Greek language had 
been introduced, still retained their 
former languages also, and when oc- 
casion seemed to require, the people 
would speak in those languages. 
The people of Lystra, on the occasion 
here related, used their original dia- 
lect. What language this belonged 
to, it is impossible now to determine. 
Some learned men have supposed it 
to have been related to the Assyrian ; 
and others have regarded it as a cor- 
rupt form of the Greek. || In the 
likeness of men. So surprising an 
act of kindness and power had been 
performed on the lame man, that 
those heathens at once concluded 
their visiters must have come from 
heaven, and must have been no less 
than divinities in human form. 

12. Jupiter ; the name, in heathen 
mythology, of the god who was con- 
sidered as supreme. || Mercurius; 
Mercury. This divinity, according 
to the notions of the ancient heathens, 
presided over eloquence, and was 
held to be the messenger of Jupiter, 
whom the latter employed in his 
communications to men. These 
heathens would the more readily be- 
lieve that Jupiter was visiting and 
blessing them, because their city 
paid special honors to Jupiter, having 
in its immediate vicinity a temple 
dedicated to him, and being consid- 
ered as sacred to him. And as Mer- 
cury was the god of eloquence, they 
believed Paul to be Mercury, since 
he was chief speaker. There were, 
also, stories current among the hea- 
then of those times, that Mercury 
was the usual companion of Jupiter, 
when Jupiter descended to the earth. 
They eagerly caught at the idea, 



A. D. 46.] 



CHAPTER XIV. 



191 



13 Then the priest of Jupiter, 
which was before their city, 
brought oxen and garlands unto 
the gates, and would have done 
sacrifice with the people. 

therefore, that these two remarkable 
strangers must be those divinities. 
" The persuasion of their being Jupi- 
ter and Mercury might gain the more 
easily on the minds of the Lyca- 
onians, on account of the well-known 
fable of Jupiter and Mercury, who 
were said to have descended from 
heaven in human shape, and to have 
been entertained by Lycaon, from 
whom the Lycaonians received their 
name." 

13. The priest of Jupiter ; probably 
the chief of the priests who were 
devoted to the worship of Jupiter. 
II Which was before their city. It was 
common to erect, in the immediate 
vicinity of heathen cities, a temple 
in honor of some one of the gods. 
Thus at Lystra there was a temple, 
dedicated to Jupiter, in front of the 
city ; and hence it is here said by 
way of abbreviation, that Jupiter was 
before their city. A city was consid- 
ered as being under the special pro- 
tection of the divinity to whom the 
temple had been erected. || Brought 
oxen and garlands. The sacrificing 
of victims was a chief part of the an- 
cient heathen worship ; and the ani- 
mals here mentioned were the ones 
usually offered to the two divinities, 
Jupiter and Mercury. When an ani- 
mal was to be offered in sacrifice, it 
was decked up with garlands, or 
wreaths, of flowers about the head. 
II Unto the gates ; the city gates, 
probably ; though some suppose the 
gates of the house in which Paul and 
Barnabas were accommodated, are 
meant. || Would have done sacrifice, 
&c. ; wished to offer sacrifice, or was 
about to do so. 

There is an interesting incident re- 
lated in one of the journals of Mr. 
Kincaid, missionary to the Burman 
empire, which may partially illustrate 
the preceding account. While visiting 
a family in Arracan, "we heard," he 
gays, " a great outcry in the street — | 



14 WIdch when the apostles, 
Barnabas and Paul, heard of, they 
rent their clothes, and ran in 
among the people, crying out, 

15 And saying, Sh-s, why do ye 

there were dozens of voices, of men, 
women, and children. — 'What is the 
meaning of this great noise and out- 
cry ? ' I mquired. The patriarch of the 
family very coolly replied, that some 
one in the vicinity had just been at- 
tacked with cholera. I proposed 
going to the house, and half a dozen 
followed me. I found a strong, mus- 
cular man lying on the floor, and 
rolling in the greatest agony, mutter- 
ing a sort of prayer for help. The 
prospect of immediate death wrought 
so powerfully on his mind, that it was 
diflicult to say which was greatest, 
his mental, or his bodily, suffering. 
His wife and children, too, were 
weeping and smiting their breasts. 
The legs and arms of the poor man 
were cold as marble, and a clammy, 
cold sweat covered his whole body. 
The man v/as rapidly sinking. As 
soon as possible, I gave him the med- 
icines usually prescribed, and in less 
than an hour he was comparatively 
free from pain, and rapidly recovering. 
The family and friends were wild with 
joy, and extravagant in their praise. 
/ could hardly keep them from doing 
religious homage at my feet." Baptist 
Missionary Magazine, July, 1842, 
p. 188. 

14. They rent their clothes. By 
this act, the meaning of which would 
almost at once be felt, Paul and Bar- 
nabas expressed their utter unwill- 
ingness to receive such tokens of 
reverence, and their abhorrence of 
such idolatrous practices. It was an 
act which would spontaneously occur 
to them, because the Jews were ac- 
customed to rend their garments, as 
a token of abhorrence, or indignation, 
or grief See Matt. 26 : 65. Gen. 
37 : 29, 34. 44 : 13. Josh. 7:6. It 
would seem that Paul and Bar- 
nabas did not know that they had 
been mistaken for divinities, till the 
multitude was assembled, and the 
preparations for the sacrifice were far 



192 



ACTS. 



[a, d. 46. 



these tbings ? We also are men of 
like passions with you, and preach 
unto you, that ye should turn from 
these vanities unto the living God, 
which made heaven, and earth, 

advanced. The remarks of the peo- 
ple concerning them may not have 
been made in their presence, or, 
being in the dialect of Lycaonia, may 
not have been apprehended by them ; 
so that, before they were aware, they 
found themselves on tbe point of 
having idolatrous worship paid them. 

15. fVe also are men of like passio7is 
with you. The word passions should 
here be understood, not as referring 
to anger and other violent emotions, 
but as meaning infirmities and suffer- 
ings. The original Greek would be 
more properly expressed thus — We 
are frail, mortal men, hke yourselves. 
As Paul and Barnabas were taken to 
be gods, they instantly endeavored to 
dispel this delusion, and to convince 
the priest and the multitude that they 
were but men. The chief point in 
which the ancient heathens believed 
the gods to differ from men, V' as, that 
they were free from frailty and mor- 
tality. They were believed to pos- 
sess many of the passions which 
belong to hum.an nature. Revenge 
and various unholy desires, and even 
gross sensual appetites, were ascribed, 
with the utmost freeness, to the gods. 
But from the sorrows and pains of 
human life, and especially from death, 
they were regarded as exempt. 
Hence Paul and Barnabas declared 
themselves to be only men, frail, 
mortal beings, of the same nature 
and condition as the very persons 
who were about to pay them divine 
honors. — It may not be amiss to re- 
mark here, that this expression — of 
like passions — has a sim^ilar meaning 
in James 5 : 17, where Elias [Elijah] 
is said to have been " a man of like 
passions with us;" that is, he was 
only a frail, mortal man, like our- 
selves. II Ye should turn from these 
vanities ; from these vain, useless su- 
perstitions, these vain idols. In reality, 
and in the judgment of these Chris- I 
tian teachers, an idol was a mere | 



and the sea, and all things that 
are therein : 

16 Who in times past suffered 
all nations to walk in their own 
ways. 

nothing, an utter vanity; a heathen 
god was a mere creature of the 
imagination. || Unto the living God. 
The epithet living is here applied to 
God, as distinguishing him from the 
mere imaginary, non-existing deities 
of the heathen. They are, if we may 
u.?e such a word, mere nothings ; He 
is the true, the living God, possessing 
underived and endless life himself, 
and the author of life to all creatures. 
So, in Jer. 10 : 10, 14, 15, Jehovah is 
declared to be " the true God, the 
living God;" while heathen gods 
are " falsehood, there is no breath in 
them, they are vanity and the work 
of errors." The whole passage in 
Jeremiah, 10 : 1 — 16, may be very 
profitably read in this connection. 
It is a most impressive description 
of Jehovah's claims to be regarded 
as the only true God. || Which made 
heaven., and earth., and the sea., &.c. 
Compare 4 : 24. Ps. 96 : 5. The 
great truth, expressed in these words, 
was now, perhaps for the first time, 
announced to that heathen company. 
Instead of there being only one God, 
they had been taught that there 
were countless gods of different ranks. 
And instead of the heaven, and earth, 
and all things proceeding from him 
by creation, they probably either re- 
ferred all things to chance, or regard- 
ed some divine being as merely 
reducing to order, and fashioning 
into shape, materials supposed to 
have existed from eternity. The 
simple, yet sublime truth, that " in 
the beginning God created the heav- 
en and the earth," was not discov- 
ered by unaided philosophy. We are 
indebted for it to revelation. Hence 
the apostle, in Heb. 11 : 3, says, 
" Through faith we understand that 
the worlds were framed by the word 
of God; so that things which are 
seen were not made of things which 
do appear," but were brought into 
being out of nothing by the creating 



A. D. 46.] 



CHAPTER XIV. 



193 



17 Nevertheless he left not him- 
self without witness, in that he did 
good, and gave us rain from heav- 
en, and fruitful seasons, filling our 
hearts with food and gladness. 

18 And with these sayings 

power of the eternal God. " He 
spake, and it was done; he com- 
manded, and it stood fast." Ps. 33 : 9. 

16. Who — suffered all nations to 
walk in their own ways ; more lit- 
erally, all the nations, that is, the 
Gentiles. He left the Gentiles to go 
on in their ignorance and idolatry, 
without specially revealing his will, 
and interposing to prevent their 
course of wickedness. He did not 
approve of their idolatry, or their evil 
practices in general ; nor was he in- 
different to their sinful conduct. The 
time was not yet come, however, for 
the full and final revelation of his 
will through the Messiah, and for the 
disclosure of the divine plan for es- 
tablishing righteousness among men. 
Men were left, comparatively, to 
themselves, and they therefore per- 
sisted in idolatry and sin. Compare 
17 : 30. — It is worthy of distinct re- 
mark, that, when men are " suffered 
to walk in their own ways," they 
persist in ignorance, and error, and 
sin; and that God's interposing in- 
fluence is always designed, and al- 
ways tends of itself, if not resisted, 
to lead men to knowledge and holi- 
ness. God's special influence is for 
salvation, not for destruction. Men 
destroy themselves by following the 
corrupt bent of their own hearts, not 
by following divine influences. 

17. But though God did not spe- 
cially and fully declare his abhor- 
rence of men's wickedness, nor fully 
disclose his character and will, by 
special revelation, still he gave ample 
proofs of his being, and of his su- 
perintending providence, and placed 
men under strong obligations of grat- 
itude to him. The sins of the Gen- 
tiles were without adequate excuse ; 
and had they obeyed the intimations 
which God gave of his will, and had 
they yielded to the impression which 
the bountiful goodness of divine prov- 



scarce restrained they the people, 
that they had not done sacrifice 
unto them. 

19 And there came thither cer- 
tain Jews from Antioch, and Ico- 
nium, who persuaded the people, 

idence was adapted to make on their 
minds, they could not have passed 
their lives in such guilt as they were 
perpetually incurring. — Filling our 
hearts with food and gladness ; boun- 
tifully supplying us vv^ith food, and 
filling our hearts with happiness. By 
a similar train of remark, the apostle, 
in Rom. 1 : 19, 29, shovv^s that God 
had borne testimony to his own exist- 
ence, his power and deity, so amply 
as to leave men without excuse for 
not glorifying him as God ; and the 
sins which have prevailed in heathen 
nations he represents (Rom, 1 : 24, 
25) as resulting from God's judicial 
and just abandonment of them to 
their own hearts — an abandonment 
caused by their practical abandon- 
ment of him. Of the subject thus 
touched, see an instructive view in 
Rom. 2 : 4, 5, 12—15. 

Notice the simplicity and sincerity 
which characterized Paul and Barna' 
bas. They sought not honor from; 
men. They promptly rejected, withi 
most decided disapproval, the tokens, 
of undue respect which the people 
were desirous to confer on them. It 
was not for their own glory, but for 
the glory of God in extending the* 
gospel, and in the salvation of men, 
that they were laboring. 

19. Jews from Antioch ; Antioch in 
Pisidia, in which city Paul had re- 
cently excited so much interest by 
his preaching, and from which he 
had been driven. 13:14,50,51. || Ico- 
nium. See 13:51. 14:1. \\ Who 
persuaded the people ; gained favor 
with the multitude, and set them: 
against Paul and Barnabas. They 
doubtless represented them to the 
people as enemies of religion ; and 
these idolaters, recollecting what they 
had said respecting heathen deities, 
and worship, might construe their. 



194 



ACTS. 



[a. d. 46. 



and baviug stoned Paul, drew him 
out of the city, supposing he bad 
been dead. 

20 Howbeit, as tbe disciples 
stood round about bim, be rose 
up, and came into tbe city : and 
tbe next day be departed witb 
Barnabas to Derbe. 

21 And wbeu they bad preached 



language into contempt of the gods. 
Paul, rather tlian Barnabas, appears 
to have been the special object of 
their ill-will, because he was more 
forward in preaching. j| Harins 
stoned Paul. To tiiis instance of 
stoning the apostle refers in 2 Cor. 
11 : 25 — " Once was I stoned."" 
j] Drew him out of the city, &c. Paul 
had, doubtless, fallen, while the crowd 
•were stoning him ; and in this con- 
dition he was violently drawn out of 
the city, apparently dead. The mul- 
titude did not, of course, examine 
closely, and they left him for dead. 
He had swooned away, and lay for a 
time senseless. 

We cannot but notice what an 
instance of men's fickleness tliis 
chapter records. The man who was 
regarded as a god, and to whom a 
sacrifice was on the very point of be- 
ing offered, the people now unite in 
denouncing and stoning, as unfit even 
to live ! Popularity is, indeed, often 
a fleet'mg shadow. Let the love and 
'fear of God expel our inordinate re- 
gard for the favor, or the frown, of 
man. "Fear not them which kill 
the body, but are not able to kill the 
soul ; but rather fear him which is 
able to destroy both soul and body in 
hell." Matt." 10 : 23. Let the su- 
preme value of heavenly good, which 
is freely offered to us, check our sen- 
sibility to the honors of earth. 

How much easier, alas ! it is to per- 
suade men to iniquity than to true 
religion ! 

20. .^5 the disciples stood round 
about him; perhaps watching for 
signs of life ; perhaps even making 
preparations to bur}' him. || He rose 



tbe gospel to that city, and bad 
taught many, tbey retui-ued again 
to Lystra, and to Icouium, and to 
Antiocb, 

22 Confirmicg tbe souls of tbe 
disciples, and exliorting tbem to 
continue in tbe faitb, and that we 
must through much tiibulatioD 
enter into the kingdom of God. 



up, and came into the city. "Whether 
he was pretematurally enabled at once 
to walk back into the city, or waited 
a short interval to regain strength, 
does not appear. There was, how- 
ever, a special care of divine provi- 
dence over Paul, both in preserving 
him from death, and in giving him 
sufficient strength to prosecute his 
journey on the following day. |[ Der- 
be. See on v. 6. 

21. Jnd had taught many; more 
literally, had made many disciples. 
They did not teach in Derbe in vain ; 
many, as in the other cities, became 
converts to the truth. The city of 
Derbe was the most distant place 
which they visited during this tour. 
They now commenced their return, 
again visiting the churches they had 
formed, and encouraging them to 
Christian fidelity. 

22. Confirming the souls of the dis- 
ciples; strengthening them in the 
Christian faith. These recent con- 
verts needed particular instruction 
and encouragement, in view of the 
persecutions which their teachers 
had suffered. The storm of hatred 
might again gather and break upon 
the heads of those who had given 
their names to Christ, xmder tlie 
teaching of Paul and Barnabas. 
II We must through much tribulation 
ejUer into the kingdom of God. So 
our Saviour taught — "If any man 
(Matt. 16 : 24, 25) will come aft^r 
me, let him deny himself, and take 
up his cross, and follow me. For 
whosoever will save his life shall 
lose it ; and whosoever will lose his 
life for my sake shall find it."' And, 
for our encouragement, he has as- 
sured us, " There is no man that 
hath lefl house, or brethren or sis- 



A. D. 46.] 



CHAPTER XIV. 



195 



23 And v^^lien they had ordained 



ters, or father or mother, or wife or 
children, or lands, for my sake and 
the gospel's, but he shall receive a 
hundred fold now, with persecutions, 
and in the world to come eternal 
life." Mark 10 : 20, 30. Compare 
the interesting passage in Rev. 7 : 13 
— 15. The persecutions and various 
troubles to which pious persons are 
at any time subjected in this life, are 
designed, in the providence of God, 
to test their faith, to confirm their 
patience and love, to withdraw their 
affections from the world, and excite 
their aspirations for that holy state of 
bliss where the righteous will be for- 
ever with the Lord. Troubles are 
an almost essential part of the Lord's 
discipline in training up his children 
on earth for heaven. See Heb. 12 : 
5, 6. And yet how prone are we to 
overlook this merciful design of our 
heavenly Father, and to say, with 
the patriarch Jacob (Gen. 42 : 36), 
"All these things are against me" ! 
A true belief in Christ, however, if 
it is allowed its proper influence, can 
help us to "glory in tribulations." 
See Rom. 5 : 3 — 5. James 1 : 2. 
Compare John 16 : 33. 

23. And lohen they had ordained 
them elders in every church. The 
word ordained is here equivalent to 
chose, or appointed. The original 
word, viewed according to its ety- 
mology, expresses the act of voting ; 
but usage had doubtless given it the 
signification to appoint, in whatever 
way the appointment was made. 
Paul and Barnabas probabl}'^ selected 
the men who were to be elders. It 
by no means follows, however, that 
each church did not also act in this 
matter, and receive the elders as the 
men of their own choice. From the 
acquaintance which Paul and Barna- 
bas had with the Christians, they 
could form a judgment on which 
reliance would be placed, as to the 
best persons for officers ; and, having 
made known their views by way of 
advice, the members of the churches, 
doubtless, agreed to have those men 
for officers who had been thus named. 



them elders in every church, and 



Thus each church took an active part 
in choosing its own officers, though 
it availed itself of apostolical guid- 
ance and advice in respect to the 
men, and the men selected by 
Paul and Barnabas entered on their 
office in accordance with the ex- 
pressed desires of the church. In 
matters of this nature, and on ques- 
tions touching the prosperity of the 
churches, it seems to have been the 
practice, in those early times, for the 
body of the church to consult together, 
and form a final decision. The apos- 
tles did not impose any measures on 
the churches; they gave their ad- 
vice, and, as might be expected, the 
churches took the advice, and made 
it the basis of their action ; so that the 
churches themselves acted in their 
independent capacity. Compare 1 : 
15, 23, 26. 6 : 2, 3, 5. No mention is 
made, in this verse, of the joint action 
of apostles and of the churches in 
appointing elders ; but a comparison 
of this passage with those just re- 
ferred to, naturally leads to such a 
conclusion; and in so brief notices 
as Luke gives us, we ought not to 
expect minute information in every 
instance of this kind. It was prob- 
ably the case in general, where the 
opinion and advice of apostles could 
be obtained, they were sought and 
gladly received, and formed the basis 
for the church's action. Arranging 
of church affairs, in those primitive 
times, was performed in a very fa- 
miliar manner, in the spirit of frater- 
nal union. There was little tempta- 
tion then for ambition on one part, or 
for jealousy on the other. 

The word elders, in this verse, is 
probably equivalent to the general 
term officers, and includes tlie pastor, 
or bishop, and the deacons ; these being 
the two classes of officers mentioned 
in the New Testament, as existing in a 
Christian church. Compare Phil. 1 : 
1. 1 Tim. 3:1, 8. II Prayed tvith 
fasting. The appointment of men 
to office in the Christian church was 
a matter of deep solemnity. A spe- 
cial blessing was sought by prayer; 



196 



ACTS. 



[a. d. 46. 



had prayed with fasting, they 
commeDded them to the Lord, 
on whom they beheved. 

24 And al'ter they had passed 
througlioiit Pisidia, they came to 
Pamphylia. 

25 And when they had preached 
the word in Perga, they went down 
into Attalia : 



and fasting was observed, as fitted 
to increase the spirit of devotion. 
I] Tliey commended them^ to the Lord; 
and thus took their leave of them. 

24. Passed throughout Pisidia; on 
their way back to Syria. Compare 
13 : 14. II Pamphylia. See on 13 : 
13. 

25. Perga. See on 13 : 13. 1| M- \ 
talia ; a seaport in Pamphyha, not far 
west from Perga. 

26. Thence sailed to Jlntioch ; that 
is, to Antioch in Syria, from which 
city tliey set out on their tour of 
preaching. 13 : 4. They took ship 
from Attaha, and landed probably at 
Seleucia (13 : 4), on the coast of Syria ; 
whence they travelled by land to An- 
tioch. |j From whence they had been 
recommended.., &c. See 13:1,3,4. 
They had been com^mended, or com- 
mitted, to the favor of God in going 
forth on their mission in obedience to 
the Holy Spirifs direction. The care 
of divme providence had been sought 
for their protection, and the in- 
fluences of tlie Spirit implored for 
enabling them rightly to presejit the 
trutli, and for inclining their hearers 
to receive it. Nor was this commend- 
ing to God in vain. God approved 
and blessed. 

27. When they — had gathered the 
church together. The whole church 
in Antioch felt an interest in the mis- 
sion of Paul and Barnabas ; for they 
went forth to convey tlie glad tidings 
which had been so welcome to tlie 
Christians in that city. And though 
they went by special commission from 
the Holy Spirit, they were sent forth 
also, in an important sense, by the 
church in Antioch, and were repre- 
sentatives of the Christian cause. 
II Tliey rehearsed aU,&c. The church 



26 And thence sailed to Anti- 
och, trom whence they had been 
recommended to the grace of 
God, for the work which they 
fulfilled. 

27 And when they were come, 
and had gathered the church to- 
gether, they reheai-sed all that God 
had done with them, and how he 



naturally wished to hear the particu- 
lars of their tour, not for jealousy's 
sake, but from regard to the salvation 
of men, and for rendenng praise to 
God. The intelligence, they had no 
doubt, would be of a most encoura- 
ging character in respect to further 
endeavors for spreading the gospel, 
j Thus ought there always to be a fra- 
ternal harmony between ministjers aaid 
churches; the officers and the private 
members, in tlieir several spheres, co- 
operating, and cheering one another. 
II that God had done with them. 
They were instruments in God s 
hand. The Lord wrought with them 
and confirmed their word. Mark 16 : 
20. The blessing came from him. 
In this incidental manner, the sacred 
writers often make acknowledgment 
of the most important principles of re- 
ligion. Their minds were so imbued 
with divine truth, that it was only 
for them to begin to speak, or to write, 
in regard to it, when, in addition to 
their direct object, they gave numer- 
ous indirect evidences of many con- 
nected doctrines. See 1 Cor. 3 : 5 — 7, 
9, for an impressive exhibition of the 
thought, that ministers are but instru- 
ments in the hands of God, and that 
all the efficiency which attends their 
labors in the conversion of men and 
the buildincr up of the church, must 
be ascribed to God. |j He had opened 
the door of faith vnto the Gentiles. 
The Christians at Antioch knew, of 
course, before this time, that the gos- 
pel had, agreeably to the Lord's will, 
been preached to tlie Gentiles. Some 
of their own number were converted 
Gentiles. But the success which 
attended the labors of Paul and Bar- 
nabas among Gentiles as well as 
Jews, strongly confirmed them in the 



A. D. 51.] 



CHAPTER XIV. 



197 



had opened the door of faith unto 
the Gentiles. 



truth of its being God's plan to favor 
Gentiles with the privileges of the 
gospel. They saw that God had in- 
deed opened the door for Gentiles to 
come into the Christian church and 
the kingdom of heaven ; they saw, 
too, that he had opened it very wide- 
ly, and that access to the Saviour was 
as free and ready for Gentiles as for 
Jews. 

We have thus finished the inspired 
account of Paul's first apostolical 
tour in Asia Minor, in which he was 
accompanied by Barnabas. It might 
be profitable, now, for the reader to 
trace the apostle's course on the map. 
— Starting from Antioch, in Syria, 
where was a church next in honor to 
that of Jerusalem, as being a radiating 
point of light and salvation, he and 
his companion repair to Seleucia, on 
the Syrian sea-coast. Thence they 
go to Cyprus, and traverse the island 
through its whole length from Sala- 
mis on the east to Paphos on the west. 
Thence they sail to the main land 
on the north, and arrive at Perga in 
the province of Pamphylia, and thence 
depart for Antioch in the province of 
Pisidia. They then proceed to Ico- 
nium, and pass on to Lystra and 
Derbe in the province of Lycaonla. 
They now begin a homeward course, 
and return by the same way as far as 
Perga. In the neighboring seaport 
of Attalia, they take ship and sail to 
the Syrian coast, and arrive safely at 
the point from which they started. 

The main burden of their preaching 
was, Jesus of Nazareth, the long- 
expected Messiah and Saviour. The 
Jews were in expectation of the 
Messiah, but had exceedingly erro- 
neous opinions as to his character and 
purposes. When Jesus came, profess- 
ing to be the Messiah, he so entirely 
differed from the idea which they had 
been cherishing, that they crucified 
him as an impostor. Evidence, how- 
ever, of his being really the Messiah, 
was increased by the very fact of his 
being put to death • and no unpre- 
judiced man could any longer, after 
17* 



28 And there they abode long 
time with the disciples. 

the events of the day of Pentecost, 
and the many attestations which had 
been given from heaven in the form 
of miracles, of deliverances wrought 
for the apostles, and in the blessing 
of God in the spread of the Christian 
doctrine, reasonably doubt that Jesus 
was, indeed, the Holy One of God, 
and that the Jewish rulers had com- 
mitted an av/ful and extremely crim- 
inal mistake. The question, which 
was then an all-important one, and 
full of immediate interest, was, Is 
Jesus of Nazareth the Messiah ? To 
convince the Jews of the truth on 
this point, and to persuade them to 
believe in Jesus and become his dis- 
ciples for their pardon and salvation, 
was a chief and primary object of the 
first preachers. And when circum- 
stances led them to address Gentiles 
on the subject of religion, all those 
elementary truths respecting G od and 
man's duty and prospects were pre- 
sented (14:15 — J 7), which it was 
not so necessary to introduce before 
Jewish hearers. 

It is well to notice, also, a remark- 
able advantage with which the apos- 
tles were providentially favored in 
spreading the gospel. Not only did. 
they perform miracles and speak 
various languages, as a divine attes- 
tation to the truth of their doctrine, 
but they had ready access to estab- 
lished congregations for public wor- 
ship. The Jews had synagogues in 
all the cities where they dwelt, and 
maintained weekly assemblies for 
worship on the sabbath. To these 
assemblies, the apostles, as being 
Jews by birth, were admitted, both to 
hear and to speak. And as the Jews 
were expecting the Messiah, and this 
subject was always intensely inter- 
esting to them, and as the Old 
Testament, in various portions, was 
uniformly read in the synagogue 
worship, the apostles could intro- 
duce their doctrine respecting Jesus 
without Interfering with any Jewish 
usages. Many of the Jews, too, would 
give them ready admission to their 



198 



ACTS. 



[a. d. 51. 



CHAPTER XV. 

1 Great dissension ariseth toucliing circum- 
cision. 6 The apostles consult about it, 

houses for accommodation; they 
would find friends wherever they 
went, and would not need any sys- 
tem of arrangements among the 
Christians of their acquaintance for 
their support, as they would if they 
had been going among people who 
owned no relation to them, and who 
would, in almost every respect, re- 
gard them with distrust. In short, 
the way was, to a great extent, open 
and prepared for them ; and in many 
instances, they found hearers not only 
eager for religious instruction, but 
ready to embrace the message of sal- 
vation by Jesus Christ. God had 
signally provided for a speedy estab- 
lishment of the gospel, notwithstand- 
ing the determined opposition which 
arose against it from various quarters. 

The apostles, too, were full of faith 
and of the Holy Ghost, living under 
tthe powerful influence of unseen re- 
alities, and burning with zeal for the 
honor of Christ and the salvation of 
men. They were raised up for the 
special work of establishing and 
spreading the gospel, and were di- 
\vinely qualified for their work; and 
God made his gracious purpose pros- 
per in their hands. To Him be all 
the glory. 

CHAPTER XV. 

The extension of the gospel to the 
Gentiles, and the large accessions 
from among them to the Christian 
,body, became an occasion of disagree- 
;inent in the churches at Jerusalem 
-and Antioch, in regard to the Jewish 
rite of circumcision. The Jews had 
been educated in the belief that the 
religious customs established by Mo- 
ses, were, at least in part, to be of 
permanent duration, and that, though 
the dispensation by the Messiah was 
to include all nations, yet the nations 
were to become Jews as to religious 
practices, and, by first becoming 
Jews, to be admitted to the blessings 
of the Messiah's people. The dis- 
tinguishing rite of the Jewish reli- 



22 and send their determination by letters 
to the churches. 36 Paul and Barnabas, 
thinking to visit the brethren together, fall 
at strife, and depart asunder. 

gion — namely, circumcision — they 
believed was to be observed every 
where and always. Since the con- 
version of the Gentile Cornelius, 
however, and the remarkable mani- 
festation, connected with that event, 
of its being God's will that the priv- 
ileges of the gospel should be extend- 
ed to the Gentiles, Avithout their first 
becoming Jews, and that their be- 
lieving in Christ was a sufficient 
preparation for introducing them into 
the church, it appears to have been 
generally acknowledged that Gen- 
tiles, who should be converted to the 
Christian faith, might be received 
into the church without being cir- 
cumcised. See 11 : 18. The gospel 
now spread rapidly among the Gen- 
tiles, and the necessity of the Jewish 
rites being observed by them was 
not at all maintained by those whose 
labors Vt^ere blessed among them. 
At the same time, however, in thou- 
sands of instances (Acts 21 : 20), 
Jews who had become Christians 
still avowed their own adherence to 
the law of Moses ; and many of them, 
particularly from among the Phari- 
sees, regarded circumcision and the 
observance of Moses' law as still bind- 
ing, and as necessary to salvation. 
As Gentiles were now embracing 
the gospel, becoming disciples of the 
Messiah, these Jews maintained that 
the Gentiles could not be considered 
as really children of God and heirs 
of the Messiah's blessings, and thus 
entitled to the hope of salvation, 
without receiving circumcision. This 
feeling appears to have been very 
strong among many Jewish Chris- 
tians in Jerusalem. It readily found 
defenders elsewhere, as it was so 
harmonious with all the early lessons 
in Jewish families, and with their 
prejudices against the Gentiles. As 
Antioch had become so eminently a 
station of Christian influence, and as 
teachers had gone fortli from that 
city avowedly to preach the gospel 
to Gentiles as well .as to Jews, it was 



A. D. 51.] 



CHAPTER XV. 



199 



AND certain men which came 
down from Judea, taught the 
brethren, and said, Except ye be 
circumcised after the manner of 
Moses, ye cannot be saved. 

2 When therefore Paul and 

natural that these adherents to old 
Jewish views should endeavor to 
influence the church in Antioch. 
Accordingly, we learn from the first 
verse of this chapter, that disagree- 
ment on this point was introduced 
into the church at Antioch by per- 
sons from Judea. And as the church 
in Antioch was composed of both 
Jews and Gentiles, the subject 
was to that church an exceedingly 
important one. The Jewish Chris- 
tians there would probably, in some 
instances, regard such an opinion 
with favor, and might easily be led 
to disesteem their Gentile brethren, 
unless the latter would submit to the 
Mosaic law. The Gentile Christians 
could not readily adopt these Jewish 
views ; such views did not belong to 
the gospel, and were not taught by 
the men from whom they had re- 
ceived the gospel. Thus there was 
danger of heart-burning and divisions. 
And as churches were every where 
springing up, containing, in like man- 
ner, Jews and Gentiles, it was highly 
important to establish some principle 
on the subject, which would univer- 
sally apply. The sacred historian 
proceeds to inform us how this dif- 
ficulty was adjusted. 

1. Certain men which came down 
from Judea taught the brethren ; the 
brethren in Antioch of Syria, where 
Paul and Barnabas now Avere. Com- 
pare 14 : 28. These men from Judea 
came on their private responsibility, 
not having the countenance of the 
apostles and of the church in Jerusa- 
lem. See V. 24. || Jlfter the manner 
of Moses ; according to the custom 
which Moses, by divine authority, 
established. The Jewish religion, as 
to its formal regulations, was properly 
traced back to the time of Moses ; 
though some things connected with 
it, and especially circumcision, are to 



Barnabas had no small dissension 
and disputation with them, they de- 
termmed that Paul and Barnabas, 
and certain other of them, should 
go up to Jerusalem unto the apos- 
tles and elders about this question. 

be dated as far back as the time of 
Abraham. 

2. Paul and Barnabas had no small 
dissension and disputation with them. 
The minds of Paul and Barnabas 
were entirely unembarrassed in re- 
gard to Jewish ceremonies ; and they 
saw the necessity of promptly with- 
standing those who were endeavoring 
to connect with the gospel of Christ 
the practices of Judaism, as if they 
were essential to salvation. On this 
point, Paul, during his ministry, had 
repeated occasions to instruct the 
churches ; and though, for the sake 
of accommodation to prejudices, and 
when Christian principle would not 
be sacrificed, he would even practise 
some Jewish rites (16 : 3. 1 Cor. 
9 : 20 — 22), yet, when such rites were 
enjoined as a part of Christian duty, 
and as essential to salvation, he could 
not for a moment yield his assent, or 
keep silence. See Gal. 2:4, 5. In 
the disputation, that is, debate, which 
arose in Antioch, both Paul and Bar- 
nabas expressed themselves, no doubt, 
in a very decided manner. || They 
determined; the brethren at Antioch 
determined. 1| Unto the apostles and 
elders. The apostles had adequate 
authority for settling questions which 
involved great principles in the Chris- 
tian faith. They were the Lord's 
representatives on earth ; and he had 
promised to give them such a knowl- 
edge of his will as would render thera 
competent guides. See Matt. 18 : 18. 
John 16 : 13. Compare John 20 : 22. 
Acts 1:8. It was specially becom- 
ing, too, that in this consultation 
about so important a subject, respect 
should be paid to the officers of the 
church in Jerusalem, and such a 
course taken as would tend to quiet 
agitation, and to satisfy the whole 
Christian community. The design 
was, to have a council of men, in 



200 



ACTS. 



[a. d. 52. 



3 And being- brought on their 
way by the church, they passed 
through Phenice and Samaria, de- 
claring the conversion of the Gen- 
tiles: and they caused great joy 
unto all the brethren. 

4 And when they were come to 
Jerusalem, they were received of 
the church, and of the apostles and 
elders, and they declared all things 



whose inspired wisdom and con- 
scientious sohcitude for all parties 
concerned and for the church in all 
coming time, the most entire confi- 
dence might be placed. 

3. Being brought on their zcay, &c. ; 
literally, being sent forward. It was 
customary, as a token of interest and 
respect, for friends to accompany, for 
a short distance, those who were set- 
ting out on a journey. See 20 : 38. 
21 : 5. Reference may also be had, 
in this expression, to the brethren's 
promptly furnishing whatever was 
requisite for the delegates on their 
journey to Jerusalem. [j Phenice ; 
Phenicia, in the north-west part of 
Palestine. Seeonll:19. ^Samaria; 
the central portion of Palestine. The 
messengers from Antioch would pass 
through these sections of country on 
their way to Jerusalem. In these 
sections they found believers, and 
made known to them the triumphs 
of the gospel among the Gentiles, 
during the recent tour of Paul and 
Barnabas in Asia Minor. 

4. They icere received of the churchy 
&c. The language seems to imply 
that a public meeting was held on 
the arrival of Paul and Barnabas at 
Jerusalem from Antioch ; yet, not a 
meeting for discussing the question 
which had carried them thither. It 
was rather designed for giving them 
an honorable and fraternal reception, 
and for receiving intelligence from 
them. It is pleasing to notice here 
the mention of the church, as well as 
of its officers and of the apostles. All 
felt an interest in the prosperity of 
the Christian cause, and were unit- 
ed, as in a common concern. A 
good pattern for Christians in every 



that God had done with them. 

5 But there rose up certain of 
the sect of the Pharisees, which 
believed, saying. That it was need- 
ful to circumcise them, and to 
command them to keep the law 
of Moses. 

6 And the apostles and elders 
came together for to consider of 
this matter. 



age. Between the officers and the 
body of the church, heartfelt union 
and mutual interest ought ever to be 
cherished. [| All things^ &c. See 
on 14 : 27. 

5. But there rose up certain^ &c. 
It could hardly be otherwise, than 
that Paul and Barnabas, while relating 
the conversion of the Gentiles, should 
mention the subject which had occa- 
sioned dissension in Antioch, and for 
consultation in regard to which they 
had been sent to Jerusalem. The 
mention of this subject gave room for 
some members of the church in Jeru- 
salem to make a distinct and earnest 
avowal of the same sentiments which 
had been urged at Antioch respect- 
ing the necessity of the converted 
Gentiles' keeping the Jewish law. 
So zealous were some of the Jewish 
Christians on this party question, 
that they would seize on any oppor- 
tunity to express their views. || Of 
the sect of the Pharisees. The Phari- 
sees were always peculiarly attached 
to forms and ceremonies, and the 
external righteousness of the law. 
Many of the Pharisees who had been 
converted to Christianity, still re- 
tained some of their former opinions, 
and particularly their long-cherished 
regard for the ceremonies of the Mo- 
saic religion. 

6. The apostles and ciders came to- 
gether., &c. The wisdom and piety 
possessed by the apostles and the offi- 
cers of the church, were necessary 
for a consideration of the question 
which was to be discussed. It was 
an occasion, too, on which these ser- 
vants of the Lord might confidently 
expect their Master's spiritual pres- 
ence and aid. See Matt. 18 : 19, 20. 



A. D. 52.] 



CHAPTER XV. 



201 



7 And when there had been 
much disputing, Peter rose up and 
said unto them, Men and brethren, 
ye know how that a good while 
ago, God made choice among us, 
that the Gentiles, by my mouth, 
should hear the word of the gospel, 
and beheve. 

The decision which they should agree 
upon, would doubtless be accepted by 
the whole company of believers in 
Jerusalem. It would seem from 
vs. 12, 22, 23, that others were present 
as well as the apostles and elders. 
The consultation was probably con- 
fined to them in the first instance ; 
and the assembled company of the 
believers expressed a concurrence in 
their views. 

7. And when there had been much dis- 
puting ; not angry disputing, but dis- 
cussion. There was variety of opinion 
among the brethren, on the subject un- 
der consideration. The apostles might 
have decided this matter by virtue of 
their authority from the Saviour, with- 
out consulting any of their associates. 
But in great wisdom, they united 
others with them in consultation on 
this agitating subject, so that there 
might be opportunity for a frank ex- 
pression of opinion, and, at length, 
for an harmonious adjustment of the 
matter on a ground more satisfactory 
than that of authority, to those who 
were particularly concerned. Hence 
it was not till after much discussion, 
probably among the elders, that the 
apostles expressed their views. An 
instructive example ! When even 
inspired men did not claim to dictate, 
nor demand an unquestioning defer- 
ence to their views, but sought to have 
i:nportant matters properly consulted 
on by those who had become specially 
interested in them, and to do nothing 
in a forcible manner, how proper it is 
for Christians in all church-business 
to act on grounds of mutual interest 
and confidence ! || A good while ago ; 
some time since. The expression is 
an indefinite one. According to the 
usual reckoning, about twelve years 
had elapsed since Peter's interview 
with Cornelius, [j That the Gentiles^ 



I 8 And God, which knoweth the 
hearts, bare them witness, giving 
them the Holy Ghost, even as hk 
did unto us : 

I 9 And put no difference be- 
i tween us and them, purifying their 
hearts by faith, 

10 Now therefore why tempt ye 

hy my mouthy &c. See the tenth 
chapter of this book. 

8. God, tchich knoweth the hearts ; 
and who cannot, therefore, be de- 
ceived, or be ignorant, as to men's 
hearts, but who is an adequate judge 
of their fitness to enjoy the blessings 
of the Christian church, and to be 
candidates for heaven. || Bare them 
witness; gave indubitable evidence 
of his accepting them as the Saviour's 
disciples. || Giving them the Holy 
Ghost; bestowing on them the ex- 
traordinary gifls of the Spirit. See 
10 : 44 — 46. II Even as he did unto 
us; unto us, Jewish Christians, on 
the day of Pentecost. 2 : 4. 

9. Put no difference hetioeen us and 
them ; treated them just as he treated 
us, leaving us, Jews, no ground of su- 
periority over the Gentiles, as though 
they were less favorably regarded by 
him than we were. || Purifying their 
hearts ; cleansing them from sin, and 
thus effecting in them the reality, of 
which circumcision was an emblem. 
Compare Rom. 2 : 29. God thus 
showed that he did not regard them, 
though uncircumcised, as unsuitable 
for his favor ; he accepted them 
equally with the Jews who believed. 
God made no account of circumcision. 
The distinction, in short, on which 
the Jews rested their preeminence, 
was now done away. Whetlier a 
person was a Jew or not, was a ques- 
tion of no importance, so far as ac- 
ceptance with God and fitness for 
membership in the Christian church, 
and for salvation, were concerned. As 
God had purified their hearts, they 
were no longer to be regarded unclean, 
though they were uncircumcised. 
They were not, then, to be treated as 
unworthy of a place among the Mes- 
siah's followers. Thus God had 
shown, by pouring his blessing on the 



202 



ACTS. 



[a. d. 52. 



God, to put a yoke upon the neck 
of the disciples, which neither 



Gentiles, that circumcision was not 
necessary for admission to the benefits 
which the Messiah bestows. || By 
faith ; by faith in Christ, by the gos- 
\e\. The truths of the gospel re- 
ceived into the heart are purifying 
principles. They oppose the lov^e of 
sin ; they elevate the views and feel- 
ings, and make men hunger and thirst 
after righteousness. Reliance on 
Christ not only justifies the soul in 
the sight of God, but secures, accord- 
ing to divine promise, the aid of the 
Holy Spirit. The filial confidence 
in God which accompanies faith in 
Jesus, gives constant encouragement 
in the way of righteousness, keeps 
the believer from despondency, and 
enables him to persevere in his en- 
deavors to overcome every sinful 
tendency. 

10. Now therefore^ why tempt ye 
God 9 Since, then, God has so clearly 
manifested his acceptance of believing 
Gentiles, giving them, though uncir- 
cumcised, the same tokens of favor 
as he has given to Jewish believers, 
why should we call in question his 
will ? why put it further to the test 
whether God requires that they be 
circumcised or not To tempt God 
is to subject him to a proof, or test ; 
to seek from him some new, or more 
decided, disclosure of his will, through 
doubts whether a disclosure which 
he may have already made is suffi- 
ciently clear. In the present case, 
Peter would intimate that God had 
very clearly made known his will ; 
and asks, Why, overlooking or dis- 
trusting the clear manifestations of 
God's will, and regarding them as 
not significant, or expressive, do you 
seek to draw from him some other 
and more striking exhibitions of his 
will, thus trying whether God really 
means what he has so plainly dis- 
closed The conduct of the brethren 
who insisted on the necessity of cir- 
cumcision, seemed to Peter unworthy 
of those who reverently believed God, 
and as an approach to levity. || To 
put a yoke. The meaning of the 



our fathers nor we were able to 
bear ? 



apostle would be rendered more 
clear, should we translate thus — 
By putting a yoke on the neck of the 
disciples; as if he had said. By insist- 
ing on the necessity of circumcision 
to the Gentile converts, and subject- 
ing them to the Mosaic law, you put 
matters in the very position in which 
they would have been, had not God 
disclosed his will ; you place the 
Gentiles, as it were, under the Mo- 
saic yoke ; and thus you create an 
occasion for requiring a new and more 
decided manifestation of his will that 
the yoke be removed, or rather be not 
placed on the necks of Gentile be- 
hevers. The Mosaic law is denom- 
inated a yoke, on account of the bur- 
densome rites and ceremonies which 
it imposed. Compare v. 28. In Gal. 
5 : 1, the apostle calls the Mosaic 
law a yoke of bondage, in contrast 
with the spiritual liberty which char- 
acterizes the gospel. 1| Which neither 
our fathers nor roe were able to bear ; 
that is, to bear easily. The Mosaic 
law entered so much into particulars, 
and prescribed so many ceremonies 
which could be acceptably performed 
only in the appointed manner, and 
which affected almost all the circum- 
stances of life, that it occasioned fre- 
quent uneasiness. It was, to a very 
great extent, an outward service, 
fitted rather for an inferior state of 
human improvement than for an ele- 
vated condition of our race. Such it 
was designed by its divine author to 
be, as preparatory to the spiritual re- 
ligion of Christ. And it was well 
fitted to be introductory to the Mes- 
siah's religion ; a religion, which 
consists not in outward observances, 
nor depends on forms and ceremonies, 
but consists eminently in righteous- 
ness, in the soul's conformity to the 
will of God. Judaism was a yoke of 
bondage ; and as God had evidently 
removed the yoke, by the approving 
testimony which he had borne to the 
converted Gentiles, why should there 
be a desire to put it on the necks 
of the new disciples, to see whether 



A. D. 52.] 



CHAPTER XV. 



203 



11 But we believe, that through 
the grace of the Lord Jesus 
Christ, we shall be saved, even as 
they. 

12 Then all the multitude kept 
silence, and gave audience to Bar- 
God would by a more satisfactory 
method show his pleasure that it 
should be removed ? 

11. But we believe, &c. The apos- 
tle Peter presented still another con- 
sideration; namely, that to Jews, as 
well as to Gentiles, salvation could 
come only through the unmerited 
favor of Jesus Christ. No outward 
obedience of Jews could purchase for 
them salvation. Jeios, as well as 
Gentiles, were wholly dependent on 
the grace of Christ. It would be 
allowed, that if Gentiles were saved, 
their salvation would be an act of 
mere grace ; so, says the apostle, are 
the Jews also to be saved. And 
since, in regard to salvation, there is 
no demand for merit on the part of 
any v/ho are to be saved, the ground 
on which circumcision was pleaded 
for did not exist. Circumcision is 
nothing, and uncircumcision is noth- 
ing ; we Jews, as well as Gentiles, 
must be saved by the grace of Christ. 
Why, then, impose on them the Mo- 
saic law ? Thus Peter clearly showed 
himself decidedly unfavorable to con- 
sidering the Mosaic law as binding 
on the Gentile converts to Chris- 
tianity. It is interesting to notice 
the decided manner in which Peter 
here expressed himself; since at 
Antioch, on an occasion a few years 
previous (according to the opinion 
of some writers), though after the 
conversion of Cornelius, he had sub- 
jected himself to the pointed rebuke 
of the apostle Paul for wavering from 
right practice in regard to this mat- 
ter, and refusing, through fear of the 
Jewi.sh Christians, to eat with the 
Gentiles. See Gal. 2 : 11, 12. The 
time when Peter drew on himself 
this rebuke, is thought by some 
writers to have been just after his 
deliverance from prison in Jerusalem 
(twelfth chapter), and his departure 
from that city. 12 : 17. They suppose 



nabas and Paul, declaring what 
miracles and wonders God had 
wrought among the Gentiles by 
them. 

13 And after they had held 
then- peace, James answered, say- 

him to have gone to Antioch ; and 
the event referred to, to have occurred 
before the tour of Paul and Barnabas 
from Antioch. It is difficult, how- 
ever, to fix the date of this event ; 
and other writers believe that Peter's 
wavering took place even after the 
decision adopted at Jerusalem. — On 
the thought presented by the apostle, 
that our salvation is altogether an act 
of divine grace, and does not result 
at all from human merit, see Rom. 
3 : 9, 22, 23, 29, 30. Gal. 2 : 16. 
Eph. 2 : 8—10. 

12. Then all the multitude kept 
silence, &c. Others were present 
besides the apostles and elders. The 
subject was one of so great interest, 
that all, probably, gave their attend- 
ance, whose engagements would per- 
mit them, or who could find admission. 
Especially would those be present, 
v/ho had been active in disseminating 
their views as to the necessity of cir- 
cumcision. After Peter's address, a 
pause probably ensued. The address 
carried conviction, no doubt, to many, 
or at least produced a state of mind 
eminently favorable to a settlement 
of the question. The truly evangel- 
ical character of the sentiments he 
expressed, is manifest. The pause 
which ensued gave Paul and Bar- 
nabas an opportunity to recount the 
events of their recent tour, and 
the many evidences that God had 
been with them. They probably 
related the manner in which they 
conducted towards the believing Gen- 
tiles; and their account would con- 
firm the sentiments expressed by 
Peter. The fact that God wrought 
miracles by them on their tour, was 
a divine testimony to the correct- 
ness of their proceedings. The whole 
weight of what Paul and Barnabas 
said was in favor of Peter's sentiments. 

13. James; that is, James the less, 
as distinguished from the James 



204 



ACTS. 



[a. d. 52. 



iug, Men and brethren, heai-ken 
imto me. 

14 Simeon hath declared how 
God at the first did visit the Gen- 
tiles, to take out of them a people 
for his name. j 

15 And to this agree the words i 
of the prophets ; as it is written, 

16 Afier this I will return, and 



whom Herod the king had put to 
death. See on 12 : 17. 

14. Simeon ; another fonn of the 
name Simon. It is Peter who is 
here meant, Simon Peter, who had j 
been addressing the assembly. The 
same mode of spelling the name, as 
is here employed by Luke, occurs in 
the original Greek of 2 Pet. 1 : 1. 
II How God at the first; when he 
first made known his will, that Gen- 
tiles should receive the blessings of 
the gospel. See the tenth chapter of 
this book. II Did visit the Gentiles ; 
showed favor to the Gentiles. Speak- 
ing after the manner of men, God 
came down to behold their condition 
and wants, and to bestow on them 
his favor. In the same manner, God 
is said, in Luke 1 : 6S, to have " visit- 
ed and redeemed his people " Israel. 
II A people for his name ; a people to 
bear his name, to be called a people 
of God. The distinction of being 
God's people was not to be always 
confined to the Jews ; but, in a far 
higher sense than that in which the 
name belonged to the Jewish nation, 
it was to be given to another com- 
pany, selected from among the Gen- 
tiles ; namely, to the followers of 
Christ. 

15. To this agree the icords of the 
prophets. Several of the prophets 
had made known God's purpose to 
favor the Gentiles, and to extend to 
them the blessings which the prom- 
ised Saviour was to bestow. Com- 
pare Is. 2 : 2—4. 49 : 6. Micah 4 : 
1 — 4. II As it is 7trritten. The apos- 
tle proceeds to specify one of the 
passages in which the Gentiles were 
mentioned as future partakers of the 
Lord's favor. * The passage occurs 
in Amos 9 : 11, 12. The prophet's 



will build again the tabernacle of 
David which is fallen tlown ; and 
I will build again the ruins there- 
of, and I will set it up : 

17 That the residue of men 
j might seek after the Lord, and all 
I the Gentiles, upon whom my name 
is called, saith the Lord, w ho doeth 
all these things. 



sentiments are quoted by the apostle, 
without retaining, precisely, his lan- 
guage. 

16. Afier this. The prophet Amos 
j had been predicting the overthrow 

of the Jewish kingdom. But in the 
verses here quoted, he also foretold 
that the calamities which the king- 
dom was to suffer, would be foUowed 
by a restoration of prosperity. || 1 
icill — build again the tabernacle of 
David ichich is fallen doicn. The 
tabernacle of David here signifies the 
habitation, or house, of David ; and 
David"s dwelling, or palace, is used 
figuratively for the Jewish kingdom, 
David being the first in the Jewish 
royal family. By the figure of a 
palace fallen to ruins, the devastated 
state of the kingdom is represented. 
The ruins were, however, to be 
repaired ; and prosperity was to suc- 
ceed. 

17. The residue of men; the re- 
maining nations, others besides the 
Jews. II And all the Gentiles ; or, 
even all the Gentiles, these words 
being explanatory of the term, the 
residue of men. \\ Upon whom my 
name is called; who are, or, rather, 
who shall be, called after my name ; 
that is, called the Lord's people. The 
present is here used for the future. 
The prophet foresaw the time when 
the favor of being the Lord's people 
would not be restricted to the Jewish 
nation, but would be extended also to 
the Gentiles. This would be one of 
the results that would flow from the 
restoration of prosperity to the king- 
dom of David. The prosperity to be 
bestowed was to come in the Mes- 
siah s days, and would consist in 
spiritual blessings, in the prevalence 
of true religion. A kingdom of right- 



A. D, 52.] 



CHAPTER XV. 



205 



18 Known unto God are all his 
works trom the beginnuig of the 
world. 

19 Wherefore my sentence is, 



eousness would be established by the 
Messiah ; and Gentiles would seek 
the Lord, and become his people, 
through the influence of the Mes- 
siah's reign. 

18. Known unto God are all his 
works, &c. The declarations of 
prophecy made it evident, tliat God 
had designed to confer on Gentiles 
the blessmgs of the Messiah's reign. 
His arrangements are always formed 
with perfect knowledge, reaching 
from the beginning; and he immu- 
tably adheres to the purposes which 
he has formed. The fact, then, of 
Gentiles sharing in the blessings of 
the gospel, was appointed by him 
from the beginning, and was, there- 
fore, only the accomplishment of 
%vliat he had always designed. It 
was new and unexpected to the 
Jews, but not to God. As God is 
unchangeable, this event ought to 
have been expected, because it was 
predicted by inspired prophets ; and 
it ought to be acknowledged as in 
accordance with the design of God 
from eternity, || From the begin- 
niyig of the world; literally, from 
eternity. 

19. My sentence; my judgment. 
j| That ice trouble not them, &c. ; that 
is, by imposing on them the bur- 
densome ceremonies of the Mosaic 
law. Thus the opinion of James 
accorded with that of Peter in con- 
sidering circumcision as not binding 
on the Gentile Christians. The apos- 
tles were, doubtless, all of one mind 
in regard to the question at issue. 
Though they vv^ere inspired men, yet 
their inspiration was perfectly con- 
sistent with mutual consultation; 
and over their consultations the 
Holy Spirit would so preside as to 
lead them to a right result, both on 
tlie main question, and on connected 
topics, in which propriety, rather than 
simple duty, was involved. 

20. But that IDC write unto them. 
The circumstances of the case were 

18 



that we trouble not them, which 
from among the Gentiles are 
tiu-ued to God : 

20 But that we write unto them 



such as required, in the opinion of 
James, some special instructions to 
the converted Gentiles. If the broad 
ground, without limitation, were 
taken, that the Mosaic law need not 
be observed by Gentile Christians, 
they might do some things that 
would be peculiarly and justly offen- 
sive to the Jewish Christians, and 
thus prevent a kind and fraternal 
blending together of these two class- 
es into one body ; and the Jewish 
Christians, who had been educated 
to so great a reverence for Moses, 
might feel that too little respect was 
paid to him, and might even think 
that the demands on Gentile Chris- 
tians for purity of life, were less 
extensive and less binding than on 
Jews under the Mosaic law. He 
therefore thought that instructions 
ought to be sent forth from the as- 
sembly then convened, enjoining on 
the converts from heathenism absti- 
nence from certain practices which 
were frequent among the Gentiles, 
and which, either from the nature 
of the practices, or from the circum-- 
stances of the times, or from both 
combined, ought carefully to be 
avoided by Christians. |1 That they 
abstain from pollutions of idols; 
or, as appears from v. 29, meats of- 
fered to idols. Under this term, pol- 
lutions of idols, were included those 
portions of animals offered in sacrifice 
to an idol, which were used by the 
offerers in making a feast, either in 
the idol's temple or in their own 
houses, in honor of the idol, and to 
which feast friends of the offerers 
were invited. The term included 
also those pieces which were sold in 
the markets, as pieces of sacred 
meat. The meat of an animal which 
had been offered in sacrifice to an 
idol, was to a Jew an abomination ; 
the use of it was regarded as pollut- 
ing, because it was regarded by the 
heathen as consecrated to an idol, 
and therefore, in their view, it con- 



206 



ACTS. 



[A. D. 52. 



that they abstain from pollutions 
of idols, and from fornication, and 

nected the partaker with idolatry. 
And idolatry was felt by Jews to be 
so abhorrent to God, and so contrary 
to the Mosaic lavr, that the slightest 
approach to an act which would 
seem to pay honor to an idol was 
looked upon with dread. t| From 
fornication. This crime was so ex- 
tremely common among the Gen- 
tiles, and was generally regarded by 
them with so little disapprobation, 
— was, indeed, viewed by so many 
as not criminal at all, — their ver}^ 
religions even permitting and en- 
couraging it, — that a special injunc- 
tion was needed on the converted 
Gentiles to abstain from it. The 
opinions of the Jews were far more 
elevated on this subject than those 
of the Gentiles, as the Mosaic law so 
expressly forbade crimes of this na- 
ture. The extreme commonness of 
it among the Gentiles, and the prev- 
alent laxity of views concerning it, 
would naturally make the Jews very 
liable to suspect the Gentiles of being 
defiled by it, and produce an unwill- 
ingness to associate familiarly with 
them, even should they profess to be 
Christians, unless there was some 
special guard in respect to this sin. 
While this sin was by no means to 
be placed on the same footmg with 
the other things mentioned, as being 
in any respect and in any circum- 
stances a matter of indifference, it 
might still be mentioned in connec- 
tion with such things, on the ground 
that a direct and special injunction 
to avoid it was peculiarly needed 
by the circumstances of the times. 
II From things strangled., and f-om 
hload. The flesh of aliimals that had 
died, or been put to death without 
the shedding of their blood, was ex- 
pressly forbidden to the Jews, as 
food, as was also the use of blood for 
food. They were led to cherish an 
abhorrence of such articles of food, 
because blood had so many sacred 
associations in their minds. The 
blood of an animal was called, in 
their Scriptures, its ife, and must 



from things strangled, and from 
blood. 



not, therefore, be treated lightly. It 
was by blood, too, that, in their sac- 
rifices, atonement was made ; and to 
employ blood for food would have 
been to them an unspeakable profa- 
nation. See Lev. 17 : 10 — 15. A 
due regard to tlie conscientious feel- 
ings of Jews would require the Gen- 
tile converts to abstain from the flesh 
of strangled animals, and from blood, 
as articles of food. Whether Gen- 
tries could innocently eat such food 
or not, was not the question ; but 
what was the dictate of propriety 
and fraternal duty, on the part of 
Gentile Christians, in view of aR cir- 
cumstances? Now, vrhile the Jews 
had been religiously accustomed to 
abstain from such articles of food, 
the use of them was habitual and 
prevalent among the Gentiles; and 
many of their practices in preparing 
such articles of food could not but be 
highly disgusting, as well as appa- 
rently criminal, to persons who had 
been accustomed to more cleanly and 
refined practices, and who had also 
associated with their articles of food, 
and manner of dressing them, the 
thought of religious obedience to 
God. We can scarcely wonder at 
the strenuous feelings of the Jews 
on this subject, even apart from 
strictly religious considerations, when 
we reflect that, among the Gentiles, 
it was very common, as Bloomfield 
remarks, " to enclose the carcass of 
the animal (so killed that the blood 
should remain in it) in an oven, or 
deep stewing-vessel, and thus cook it 
in its own vapor or steam." 

Such were the prohibitions which 
the apostle James recommended in 
regard to the Gentile Christians. They 
were needed on the two groimds of 
morality and of reasonable accommo- 
dation to the views and feelings of 
the Jewish Christians. First : 
staining from fornication v%-as certain- 
ly required on account of the nature 
of the offence ; for at all times, and in 
all cases, it is a violation of God's law. 
But, as has already been stated, the 



A. D. 52.] 



CHAPTER XV. 



207 



circumstances of the times in Gentile 
nations when the gospel began to be 
introduced among them, furnished an 
additional reason for its prohibition, 
and rendered necessary to converted 
Gentiles a very special caution against 
it. It was necessary, again, not only 
in order to satisfy Jewish Christians, 
but to make an instant and an ever- 
lasting separation on this point of 
morality between Christians and other 
men. Secondly : Abstaining from 
meats offered to idols had respect not 
so much to the nature of the deed 
contemplated, when viewed by itself, 
as to the moral impression concerning 
it in the mind of a person who should 
eat such meats, and the impression 
which the use of such food might 
make on the minds of others. This 
matter is fully discussed by the apos- 
tle Paul in 1 Cor. 10 : 19— 33; and the 
apostle's sentiments may be briefly 
stated, as follows — Since an idol (or 
heathen god) is nothing, a mere crea- 
ture of the imagination, the meat is, 
in reality, nowise affected by its being- 
offered to an idol. Whoever views 
the matter in that light, may partake 
of such meat without injury to his 
conscience. But if a person has not 
arrived to such clearness of views, 
and is still somewhat beclouded in his 
mind as to the real existence of a 
heathen deity, and therefore the eat- 
ing of meat offered to an idol would 
be, in his mind, an acknowledgment 
of regard for the idol, he ought to 
abstain. So if a person, invited to 
a feast, makes no inquiry, or receives 
no information, in regard to the meat 
set before him, whether or not it had 
been offered up to an idol, he may 
partake of it without doing wrong. 
But if he is informed that it has been 
offered up to an idol, and that the 
feast is in honor of that idol, then 
he ought to abstain, lest he should 
confirm idolaters in their wicked 
practices, and give occasion of harm 
to some Christian brother's con- 
science and spiritual welfare. Such 
were the apostle's views ; and they 
show that this prohibition had respect 
to the circumstances of the times, in 
their bearing both on idolatrous Gen- 



tiles and on Christian converts, Jew- 
ish as well as Gentile. And such 
were the circumstances of the times, 
that the partaking of food which had 
been ofiered to an idol, with knowl- 
edge that it had been thus ofiered, 
could hardly fail to be regarded as 
favoring idolatry. Thirdly : Jihstain- 
itig from tilings strangled, and from 
blood, as articles of food, appears to 
to have had principal respect to the 
feelings of the Jewish Christians ; 
for our Lord distinctly taught, in 
Mark 7 : 18—23, that a man is not 
defiled by that lokich entereth into him 
— by that which he eats or drinks. 
What he eats does not make him 
either holy or unholy ; it affects not 
his heart, or moral character. It is 
connected with the body, not with the 
soul. The reasons for the Jews' being 
prohibited to use such articles, were 
not felt among other people ; and 
such food was to be avoided even by 
the Jews, rather because it was pro- 
hibited, than because the use of it was 
sinful in itself, and in all circum- 
stances. But though this prohibition, 
as proposed by James, had special 
respect to the feelings of the Jev/s, and 
was not demanded on strictly moral 
grounds, as necessary to a person's 
being free from guilt in the sight of 
God, yet it is doubtless true, that 
where there is refinement of feeling, 
and where the sensibilities have not 
become blunted, men instinctively, as 
it were, avoid the use of animals for 
food which have died without losing 
their blood. The thought of animals 
that have thus died being unsuitable 
for food, gathers strength, too, from 
the more speedy corruption which 
takes place in such bodies. God ap- 
pears, also, to have originally pro- 
hibited men from using blood as an 
article of food. See Gen. 9:4 — 
" Flesh with the life thereof, which is 
the blood thereof, shall ye not eat." 
This prohibition, however, was prob- 
ably made, not because the use of 
blood would be in itself, and directly, 
n.mora,l wrong, necessarily defiling the 
conscience, but because it would tend 
to cherish certain propensities and 
traits of character, that are, to say the 



208 



ACTS. 



[A. D. 52. 



21 For Moses of old time hath 
in every city them that preach 



least, unfavorable to morality. The 
use of blood for food cherishes cruelty, 
revenge, and all the ferocious pas- 
sions, either by some influence on 
men's animal nature, or by noaking 
them familiar with thoughts and 
practices which tend to harden the 
heart. Blood, therefore, was origi- 
nally prohibited for this, among other 
reasons, that the habitual use of it 
would be at variance with the har- 
mony and the ultimate design of that 
system which God has established for 
man on earth ; not that the use of it, 
in every case and in ail circumstances, 
would be sinful, or would neces- 
sarily pollute the conscience. This 
original prohibition ought, however, 
to regulate the general conduct of 
men in all ages; for the Creator 
clearly designed that men should not 
hve on the blood of animals. The 
subject properly belongs to the class 
of matters which are to be considered 
£Ls wrongs that is, as not being ac- 
cordant with the human system, and 
as being inconsistent with the highest 
improvement, both personal and so- 
cial, but which cannot be declared, in 
every individual case, and in all cir- 
cumstances, w^itliout exception, really 
sinful. 

It is worthy of distinct notice, that 
the prohibitions here recommended, 
in respect to Gentile converts to 
Christianity, are substantially such as 
were required by Jews from Gentiles 
who became proselytes to their reli- 
gion so far as to unite externally with 
them, but who did not so fully adopt 
the Jewish religion as to receive the 
rite of Circumcision. Such were 
called proselytes of the gate. And it 
may have been one part of the apos- 
tle James's purpose, to have it made 
evident and well known, that no per- 
son could become connected with 
the Christian church from among the 
Gentiles, without at least as much 
care against prevailing enormities and 
unworthy practices, as was required 
of Gentiles who sought a union with 
the Jewish community. The minds 



him, being read in the synagogues 
every sabbath day. 



of Jewish Christians would seem to 
require, at least, as much as this. 

'21. For Afoses, &c. The apostle 
James proceeded to state the reason 
on which his advice was grounded. In 
all the cities of the civilized world, 
Jews had taken up their residence, 
and established weekly public wor- 
ship in their synagogues. The books 
of Moses were regularly read through, 
by sections, at their public worship; 
so that the minds of the Jews were 
deeply imbued with the sentiments 
inculcated by Moses, and their views 
and feelings were extensivelv regulat- 
ed by his instructions. It would be 
highly proper, then, to take into ac- 
count the reverence which they had 
been accustomed to cherish for Mo- 
ses, that their lawgiver, so eminently 
honored of God, should not seem now 
to be slighted. Apparent disesteem 
for Moses would unfavorablv affect 
the Jewish mind, and be an obstacle 
in the way of Jewish Christians' ad- 
mitting converted Gentiles into fel- 
lowship with them. It would also 
hinder Jews who had not become 
Christians, from examining with can- 
dor the claims of the gospel. There 
ought, then, to be at lea.st so much 
respect paid to the law of Moses, as 
to prohibit the converted Gentiles 
from the practices which the apostle 
had mentioned — practices which the 
Jews had always been accustomed to 
hold in abhorrenc-e. |] Of old time. 
The sentiments of respect for Moses, 
among the Jews, were not of recent 
origin. They had come down through 
successive generations, and had so 
moulded the Jewish mind, that wis- 
dom required a compliance, on the part 
of Gentile converts, with these senti- 
ments, so far, at least, as the distinctive 
principles of the gospel would admit. 
Those principles were not abandoned, 
nor endangered ; while yet a spirit of 
accommodation to the Jews was ad- 
vised. II Thevi that preach him; those 
that publicly proclaim his law ; name- 
ly, by reading in the synagogues the 
books of Moses. 



A. D. 52.] 



CHAPTER XV. 



209 



22 Then pleased it the apostles 
and elders, with the whole church, 
to send chosen men of their own 
company to Antioeh, with Paid 
and Barnabas ; namely, Judas sur- 
named Barsabas, and Silas, chief 
men among the brethren : 

2^3 And they wrote letters by 
them after this mauner ; The 
apostles, and elders, and brethren, 
send greeting unto tiie brethren 
which are of the Gentiles in An- 
tioeh, and Syria, and Cihcia. 

24 Forasmuch as we have heard, 
that certain which went out from 
us, have troubled you with words, 

22. With the ichole church. The 
private members of the church united 
in the decision with the apostles and 
elders ; so that the decision went 
forth from the church at Jerusalem, 
sanctioned by apostolical authority 
and the concurrence of that body, to 
which a special respect would be 
shown by the followers of Christ. In 
what manner the voice of " the whole 
church " was obtained, — whether all 
the believers assembled together, or a 
smaller portion met as representatives 
of the whole, — we are not informed. 
The persecution which arose after 
Stephen's martyrdom, caused a large 
number of Christians to leave Jerusa- 
lem, and the number resident in the 
city at the time here spoken of, might 
not have been too large to assemble 
together. But it was not the purpose 
of the sacred writer to inform us of 
such particulars. 

It is worthy of distinct notice, that 
in this important council at Jerusalem, 
Peter possessed no more influence, or 
authority, than James. Indeed, the 
matter was eventually settled in ac- 
cordance with the prudential sugges- 
tions of James, as well as in accord- 
ance with Peter's view of the main 
question. This shows that the papal 
notion of Peter's having been ap- 
pointed to a special autliority among 
his colleagues, on which notion the 
authority of the pope of Rome, as 
pretended successor to Peter, is made 
to rest, was unknown in the prim- 



subverting your souls, saying, le 
must be cii-cumcised, and keep the 
law ; to whom we gave no such 
commandment : 

25 It seemed good unto us, be- 
ing assembled with one accord, to 
send chosen men uuto you, with 
our beloved Barnabas and Paul : 

26 Men that have hazarded 
their lives for the name of our 
Lord Jesus Christ. 

27 We have sent therefore Ju- 
das and Silas, who shall also tell 
you the same things by mouth. 

28 For it seemed good to the 
Holy Ghost, and to us, to lay upon 

itive age. Indeed, after the effu- 
sion of the Spirit on the day of Pen- 
tecost, and the full illumination of 
the apostles' minds, the thought of 
preeminence of any one of them over 
another never, probably, occurred to 
them. They were all brethren ; all, 
the Lord's servants, appointed for 
mutual counsel and cooperation, and 
delighting in one another's success as 
ministers of the Lord Jesus. || Silas; 
called Silvanus in the Epistles. See 
2 Cor. 1 : 19. 1 Thess. 1:1. 1 Pet. 
5 : 12. Silas is a contraction of the 
full name. Both Judas and Silas 
were Christian teachers. See v. 32. 

23. Cllicia; the province of Asia 
Minor lying v/est of Syria. The di- 
rections sent forth by this council at 
Jerusalem were designed, of course, 
for general application, wherever con- 
verted Gentiles should be found ; but 
the three names, Antioeh, Syria, and 
Cilicia, were expressly mentioned, 
because the difficulty, to which the 
directions had reference, had been 
chiefly felt in those places. 

24. Certain ivhich went out f rom us. 
See V. 1. II Subverting your souls; 
disturbing your minds, and unsettling 
them from the truth. 

26. Men that have hazarded their 
lives. Compare 13 : 50. 14 : 19. 

28. It seemed good to the Holy 
Ghost. The Holy Spirit directed 
" the apostles, and elders, and breth- 
ren " (v. 23), to a right decision. Di- 
vine aid had been promised to the 



230 



ACTS. 



[a. d. 52. 



you no greater burden than these 
necessary things : 

29 That ye abstain from meats 
oftered to idols, and from blood, 
and from things strangled, and 
from fornication : from which if ye 
keep yourselves, ye shall do well. 
Fai-e ye well. 

30 So when they were dismiss- 
ed, they came to Antioch : and 



apostles in conducting the affairs of 
the church ; and tlie direction which 
the minds of the brethren took, 
showed the presiding influence of the 
Spirit. Compare JNlatt. 18 : 20. John 
16 : 13. II These necessary tilings ; ne- 
cessary, partly from the nature of the 
things themselves, and partly from 
existing circianstances ; necessary, 
for avoiding occasions of suspicion 
and jealousy, and for producing per- 
manent union between Jewish be- 
lievers and believers from among the 
Gentiles. 

29. Meats offered to idols; called 
in V. 20, pollutions of idols. 

30. The multitude; the company 
■of Christians, the church. 

31. For the consolation. Some 
translate, for the instruction. The 
epistle was one both of instruction 
and of consolation. It instructed the 
Jewish believers as to what was to be 
-required of Gentile believers ; and 
Gentile believers, \\\ what points they 
ought to consult the views and feel- 
ings of their Jewish brethren. It 
must have given consolation to con- 
siderate Jews, as putting to rest a 
question of some practical difficulty ; 
and to Gentiles, as relieving them 
from a burden of ceremonial obser- 
vances. And all could not but re- 
joice in the basis which it presented 
for Christian union. 

32. Being prophets also themselves ; 
religious teachers. See on 13:1. 
II Exhorted the brethren. They in- 
structed the l)rethren, both in Chris- 
tian doctrine generally, and respecting 
the directions which they had brought 
from Jerusalem in regard to the lav/ 
of Moses. The epistle from Jerusa- 
lem was brief; and there would be 



when they had gathered the mul- 
titude together, they delivered the 
epistle. 

31 Which when they had read, 
they rejoiced for the consola- 
tion. 

32 And Judas and Silas, being 
prophets also themselves, exhorted 
the brethren with many words, 
and confii-med them. 



room for explanations. The oppor- 
tunity was a favorable one, too, for 
confirming the brethren in their at- 
tachment to Christ, and in their mu- 
tual Christian affection. 

Rejiark. The manner in which 
this early difficulty respecting cir- 
cimicision was settled, is highly in- 
teresting, not only on account of the 
subject itself, and" of the spirit of con- 
ciliation and concord which it man- 
ifested, but also as having a bearing 
on the subject of Christian baptism. 
It has been very earnestly main- 
tained, that baptism under the gospel 
is a substitute for circumcision under 
the law of Moses, in such a sense as 
to require the infants of Christians 
to be now baptized, as formerly the 
infants of Jews were circumcised. 
This has been regarded as a power- 
ful argument for administering bap- 
tism to the infants of believing pa- 
rents. But the account in this chapter 
shows that the apostles held no such 
opinion respecting baptism. For, if 
tlie}^ had, the reply, that baptism had 
been substituted for circumcision, 
that it was in reality the same ordi- 
nance under a difterent form, and 
consequently that the ancient rite 
was only altered, would have been a 
most natural, and, indeed, an unavoid- 
able one, and satisfactory to those 
who contended for the necessity of 
circumcision to Christians. But, 
clearly, the ground which the apos- 
tles took was, that circumcision and 
the otlier rites of the Jewish law were 
not to be enjoined on Christians ; for 
now a new dispensation was intro- 
duced, with its appropriate ordinances. 
Some resemblance may, indeed, be 



A. D. 53.] 



CHAPTER XV. 



211 



33 And after they had tarried 
there a space, they were let go m 
peace from the brethren unto the 
apostles. 

34 Notwithstanding, it pleased 
Silas to abide there still. 

35 Paul also and Barnabas con- 
tinued in Antioch, teaching and 
preaching the word of the Lord, 
with many others also. 

36 And some days after, Paul 
said unto Barnabas, Let us go 
again and visit our brethren, in 

perceived between the ordinances of 
the old dispensation and those of the 
new ; yet those of the latter are not 
a substitute for those of the former, 
in any such sense as to warrant the 
inference that, because infants were 
formerly circumcised, they ought now 
to be baptized. The argument would 
prove too much, and might, if vahd 
in this application, be still further 
legitimately extended, greatly to the 
injury of the gospel. There is a 
striking resemblance between the 
two dispensations of Moses and Christ, 
in the following particular — He that 
was a Jew, whether by birth, or by 
adopting in full the Jewish religion, 
was to be circumcised : so, he that 
is a Christian, by a new spiritual 
birth, ought to be baptized. 

33. 77<e// tcere let go in peace. In 
taking leave of a person, the cus- 
tomary form of expression was. Peace 
be with you, as expressing good 
wishes, and imploring a divine bless- 
ing. Judas and Shas were taken 
leave of with the customary expres- 
sions of good-will. 

34. It pleased Silas, &c. Silas, 
however, though intending at that 
time to return to Jerusalem, con- 
cluded to remain a while longer in 
Antioch. He had, in all probability, 
become strongly attached to the apos- 
tle Paul, and wished still longer to 
enjoy his society. He certainly be- 
came, from this date, a most faithful 
companion and friend of the apostle. 
See verse 40th ; also chapter 16th. 



every city where we have preached 
the word of the Lord, and see how 
they do. 

37 And Barnabas determined to 
take with them John, whose sur- 
name was Mark. 

38 But Paul thought not good 
to take hun with them, who de- 
parted from them from Pam- 
phylia, and went not with them 
to the work. 

39 And the contention was so 
sharp between them, that they de- 
See, also, 2 Cor. 1 : 19. 1 Thess. 1:1. 
2 Thess. 1 : 1. 

36. How they do; in regard, of 
course, to their spiritual state. 

37. Barnabas determined to take 
icith them John, &c. John, surnamed 
Mark (12 : 12, 25), was a nephew of 
Barnabas (see Col. 4 : 10) ; and this 
circumstance, probably, influenced 
Barnabas in determining to take him. 

38. But Paul thought not good to 
take him, &c. During the former 
tour of Paul and Barnabas, Mark, 
who set out with them as their at- 
tendant, left them at Perga in Pam- 
phylia, and returned to Jerusalem. 
Paul was dissatisfied with the con- 
duct of Mark in thus leaving them ; 
and he now preferred a different 
associate. Though he was unfavor- 
ably impressed in regard to Mark, 
he afterwards became satisfied as to 
his being a truly pious and valuable 
man, and gladly welcomed him to 
his renewed confidence, and took oc- 
casion to speak favorably of him to 
others. See on 13 : 13. 

39. The contention teas so sharp, 
&.C. The difference of opinion led 
to some warmth of feeling, of an un- 
pleasant character, though of short 
duration. The occurrence was over- 
ruled for good, by divine providence, 
in setting on foot two evangelical 
tours, instead of one. Paul and Bar- 
nabas, doubtless, amicably agreed to 
go different ways, and take different 
companions. From the manner in 
which the apostle Paul speaks of 
Barnabas in 1 Cor. 9 : 6, we may 



212 



ACTS. 



[a. d. 53. 



parted asunder one from the oth- 
er: and so Bai-nabas took Mark, 
and sailed unto Cyprus. 

40 And Paul chose Silas, and 
departed, being recommended by 
the brethren unto the grace of God. 

41 And he went through S}Tia 
and Cilicia, confirming the 
churches. 

CHAPTER XVI. 

1 Paul having circumcised Timothy, 7 and 
being called by the Spirit from one country 

conclude, as well as from the char- 
acter of the two men, that their friend- 
ship for one another was not materi- 
ally affected by this unpleasant col- 
lision. They loved one another, and 
the cause of their common Master, 
too well to indulge in bickerings, 
and to try to weaken each other's 
hands. ' Not ignorant of the devices 
of Satan' (2 Cor. 2 : 11), they closed 
their hearts against a spirit of aliena- 
tion ; and if the " sharp contention " 
made an approach to anger, they 
doubtless did not let the sun go down 
upon their wrath. Eph. 4 : 26. 
{{ Sailed unto Cyprus. The island 
of Cyprus (] 3 : 4) was, as we learn 
from 4 : 36, the birthplace, or the 
former residence, of Barnabas. It 
was natural that he should feel a 
special interest in its spiritual con- 
cerns. This is the last notice taken 
of Barnabas by the sacred historian. 
According to the statements of some 
early ecclesiastical Avriters, he trav- 
elled very extensively, disseminating 
the gospel. In the latter period of his 
life, it is said, he returned to Cyprus, 
and there suffered a martyr's death, 
being stoned in Salamis, the chief 
city of Cyprus, by some Syrian Jews. 

40. Being recommended by the breth- 
ren unto the grace of God; being 
commended to the favor of God for 
providential protection, and for the 
aid of the Holy Spirit. — Let us not 
fail .to imitate the interest which the 
brethren in Antioch took in the evan- 
gelical tours of the apostle. Let us, 
in like manner, perpetually commend 
to the divine favor the faithful mis- 



to another, 14 converteth Lydia, 16 casteth 
out a spirit of divination. 19 For which 
cause he and Silas are whipped and im- 
prisoned. 26 The prison doors are opened. 
31 The jailer is converted, 37 and they are 
delivered. 

THEN came he to Derbe and 
Lystra : and behold, a certain 
disciple was there, named Timo- 
theus, the son of a certain woman 
which was a Jewess, and believed, 
but his father was a Greek : 

2 Which was well reported of 

sionaries who have gone forth from 
among us to the regions of spiritual 
death. Compare 3 John, verses 
5—8. 

41. And he went through Syria 
and Cilicia, confirming the churches ; 
strengthening the churches in their 
Christian faith and hope, and in their 
acceptance of the decision which had 
been formed in Jerusalem, concerning 
the law of Moses. Thus commenced 
the apostle's second evangelical tour. 

CHAPTER XVI. 
At the close of the fifteenth chap- 
ter, we read of Paul's setting out 
with Silas on his second tour, and of 
his passing through Syria, and Cilicia. 
Luke now proceeds to a particular 
account of the further prosecution of 
this journey. 

1. Derbe and Lystra; cities of the 
province Lycaonia, which had before 
been visited by Paul and Barnabas. 
See 14 : 6. |1 Timothciis ; Timothy, 
to whom the apostle afterwards wrote 
two epistles. || IVhich icas a Jeiccss, 
and believed. Timothy's mother was 
a Jewess, and she had become a 
Christian. Her name was Eunice. 
2 Tim. 1:5. II His father teas a 
Greek ; a Gentile, and, as it would 
seem, not a proselj^te to the Jewish 
religion. Females among the Jews 
were allowed by custom, if not by 
the law, to marry Gentile husbands, 
as in the case of queen Esther ; 
though Jewish men were not al- 
lowed to marry heathen wives. Ezra, 
9th chapter. 

2. Which was well reported of ; was 



A. D. 53.] 



CHAPTER XVL 



213 



by the brethren that were at Lys- 
tra and Iconium. 

3 Hhn would Paul have to go 
forth with him ; and took and cir- 
cumcised him, because of the 
Jews which were in those quar- 
ters: for they knew all that his 

held in high esteem, and well spoken 
of. The incidental notices of Tim- 
othy's character, in the two epistles 
addressed to him, show that he pos- 
sessed uncommon excellence. In 
1 Tiin. 6 : 11, 12, the apostle applies 
to him the epithet vian of God, and 
speaks of his irreproachable profes- 
sion of piety. In 2 Tim. 1 : 5, and 
3 : 14, 15, he mentions his unfeigned 
piety, and his exemplary attainments 
in religious knowledge. He had been 
carefully instructed in the vv^ord of 
God from his childhood, and enjoyed 
the guidance and care of a mother 
and a grandmother (2 Tim. 1 : 5), 
both of whom were sincerely pious. 
A happy illustration of Prov. 22 : 6 — 
" Train up a child in the way he 
should go ; and when he is old, he 
will not depart from it." 

3. Him icould Paul have to go forth 
with him ; as an associate and assist- 
ant. II Circumcised him, because of 
the Jews, &c. The apostle would by 
no means have done this as a per- 
sonal religious duty, or on the prin- 
ciple of its being a part of obedience 
to God; because circumcision was no 
longer obligatory. Still, since he was 
v/ishing to spread the gospel among 
Jews as well as Gentiles, since Timo- 
thy also was to be employed in com- 
pany with him, as a preacher of the 
gospel, and since unconverted Jews 
would at once become prejudiced 
against both him and Timothy if a 
total neglect of a rite which they so 
highly regarded was thus directly 
encouraged, — it was the dictate of 
prudence that there should be no 
occasion of ill-will. In his view, and 
in that of Timothy, the ancient Jew- 
ish rite was a matter of entire indif- 
ference. It might be performed, or it 
might be neglected. But the neglect > 
of it, in the present instance, would 
prevent their reception among the • 



father was a Greek: 

4 And as they went through the 
cities, they delivered them the de- 
crees I'or to keep, that were or- 
dained of the ajjostles and elders 
which were at Jerusalem. 

5 And so were the churches es- 

Jews, while yet their compliance 
with the Jewish prejudice would not 
injure the cause of the gospel, and 
could not, in this case, be an in- 
fringement on Christian liberty. The 
apostle therefore judged it expedient 
to accommodate himself to the feel- 
ings of the Jews. Thus to the Jews 
he would become a Jew, and make 
himself all things to all men, that he 
might save some. 1 Cor. 9 : 20 — 
22. That his conduct, on this occa- 
sion, was an instance of mere accom- 
modation to Jewish prejudices, and 
did not involve any departure from 
his previous views of Christian duty 
and Christian liberty, appears from 
the fact that, when some brethren, 
who were tenacious of the Jewish 
law as still binding on Christians, 
requhed him to consent that Titus, 
who was a Gentile Christian, should 
be circumcised, he would not yield 
for a moment; because, in such a 
case, compliance would have been a 
renunciation of Christian principle, 
and an acknowledgment of subjec- 
tion to the Mosaic law. See Gal. 2 : 
3 — 5. II They knew all that his father 
teas a Greek; a Gentile, and that 
therefore Timothy had not been cir- 
cumcised in his infancy. If the 
father withheld his consent, the 
Jewish mother was considered as 
released from' the obligation of hav- 
ing her son circumcised. When 
Timothy afterwards became a Chris- 
tian, his views of Christian duty 
were like those of the apostle } he 
saw that the Jewish rite was not 
binding on Christians, and so neg- 
lected it. 

4. The decrees — that were or- 
dained, &c. ; the decisions formed at 
Jerusalem, as related in the fifteenth 
chapter. 

5. So were the churches established^ 
&c. Compare 2:47. 9:31. The 



214 



ACTS. 



[a. d. 53. 



tablished in the faith, and increased 
in number daily. 

6 Now, when they had gone 
throughout Phrygia, and the region 
of Galatia, and were forbidden of 
the Holy Gliost to })reach the word 
in Asia ; 

blessing of God evidently followed 
the measures which had been adopted 
at Jerusalem. They operated favor- 
ably as to the harmony and stability 
of the churches, and the increase of 
converts. 

6. Phrygia — Galatia; provinces 
m Asia Minor. || Were forbidden of 
the Holy Ghost to preach the tcord in 
Asia. In what manner the Spirit of 
God signified his will on this occa- 
sion, cannot be decided. Suffice it to 
say that, in some way, the divine 
pleasure was made known, so as to 
leave no doubt on the apostle's mind. 
Circumstances may have been such, 
in divine providence, as to occasion 
hinderances beyond the apostle's 
control; or such impressions may 
have been made on his mind, in 
answer to prayer, and in his employ- 
ing other methods of obtaining divine 
direction, as clearly showed him that 
duty led him elsewhere. No reasons 
are even hinted, by the sacred waiter, 
for the Lord's declining to employ 
the apostle in further spreading the 
gospel in these regions. The most 
obvious thought Avliich occurs is, that 
the Lord, as would appear from the 
subsequent history, designed the ser- 
vices of Paul for more remote regions, 
and for countries where a man of his 
character would be eminent^ needed 
for spreading the gospel, and where, 
of course, he could be employed 
more advantageously than some oth- 
er ministers. As the gospel was now 
established at so many points in Asia 
Minor, and a Christian influence 
would go forth from all those points, 
and other ministers of the gospel 
would doubtless traverse these re- 
gions, the Lord appears to have 
destined Paul to convey the gospel 
into Europe. The character of Paul 
made him a more suitable instrument 
than some others would have been. 



7 After they were come to 
Mysia, they assayed to go into Bi- 
thynia : but tiie Spirit suffered 
them not. 

8 And they passing by Mysia, 
came down to Troas. 

9 And a vision appeared to Paul 

for the Spirit to employ in preach- 
ing the gospel in regions nearer the 
great centres of literary and civil 
influence. Such was the disposal 
which God made of Paul ; and au- 
thentic records of ancient times show, 
that the greater part of the regions 
named in this verse and the follow- 
ing as forbidden ground to Paul, were 
inhabited by people less refined and 
less influential than those among 
vrhom the Spirit and the providence 
of God led him. ]] Asia. This word 
does not here signify the whole of 
Asia Minor, but is used in its most 
restricted sense, as designating Ionia, 
which was called Proconsular Asia, 
as being under the government of 
a Roman proconsul. This district, 
iinined Asia, contained the provinces 
of Phrygia, JNIysia, Caria, and Lydia. 
The city of Ephesus was its capital. 
See on the word Asia, in 2 : 9. 

7. Mysia — Bithynia ; neighboring 
provinces in this same region. || They 
assayed ; they made an attempt. 

8. Troas ; a maritime city on the 
coast of the Egean sea. It was named 
Troas, because it was near the place 
Vvhere Troj" once stood, so renowned 
in ancient history. It was also named 
Alexandria, in honor of Alexander the 
Great, and was distinguished from 
Alexandria in Egypt by being called 
Alexandria Troas'^ The Egean sea, 
which was also anciently called the 
Hellespont, and is now called the Ar- 
chipelago, separates the part of Asia 
w^here Paul then was from the south 
of Europe. 

9. And a vision appeared, &c. 
The will of God now became mani- 
fest. As on some other occasions of 
disclosing his will to men (10 : 3, 17, 
19), so now, God ordered a supernat- 
ural appearance to present itself to 
Paul, probably in a dream, as in Matt. 
1 : 20. 2 : 19, with a pressing entreaty 



A. D. 53.] 



CHAPTER XVI. 



215 



in the night : There stood a man 
of Macedonia, and prayed him, 
saying, Come over into Macedo- 
nia, and help us. 

10 And after he had seen the 
vision, immediately w^e endeavored 
to go into Macedonia, assuredly 
gathering, that the Lord had called 
us for to preach the gospel unto 
them. 



for his services. || Macedonia; a 
large region of Europe, north of an- 
cient Greece . Macedonia was the ori- 
ginal kingdom of Philip, and of Alex- 
ander the Great, his son. It became 
universally distinguished by the vic- 
tories of Alexander. In process of 
time, the country fell into the power 
of the Romans ; and in the time of 
the apostles it was a part of the Roman 
empire. || Come over into Macedonia. 
A glance at the map shows that from 
Troas, Paul would have to pass over., 
or cross, the Egean sea, to enter 
Macedonia. || Help us ; help us in 
our ignorant and perishing condition ; 
come, teach us the way of eternal 
life. What an affecting request to 
an apostle of the Lord Jesus ! 

10. We endeavored. Luke, the wri- 
ter of the Acts, here shows that he 
was with Paul and his company . He 
had probably joined the apostle a 
short time before. || Assuredly gath- 
ering., &c. To the apostle's mind, 
recalling the circumstances that had 
hindered his preaching in the region 
through which he had recently passed, 
there was no doubt that the finger of 
God was directing him to Macedonia. 

11. Samothracia ; a small island in 
the Egean sea, directly on the way 
from Troas to Macedonia. One of 
its more ancient names was Samos ; 
but in order to distinguish it from 
another Samos, in the Ionian sea, it 
was called by the compound name 
Samothracia, or Samos of Thrace, it 
being not far from the country of 
Thrace. \\ Neapolis ; a seaport in 
Macedonia, now called Napoli. 

12. Philippi ; a city a short dis- 
tance west of Neapolis, anciently 
named Datos, and afterwards Cren- 



11 Therefore loosing from Tro- 
as, we came with a straight course 
to Samothracia, and the next day 
to Neapolis ; 

12 And from thence to Philippi, 
which is the chief city of that part 
of Macedonia, and a colony : and 
we were in that city abiding cer- 
tain days. 

13 And on the sabbath we went 



ides. It was subsequently named 
Philippi, in honor of Philip of Mace- 
don, father of Alexander the Great. 
Philip had repaired and fortified the 
city. II Which is the chief citij of that 
part of Macedonia. Macedonia had 
been divided by the Roman general, 
Emilius Paulus, into four parts, to thie 
first of which Philippi belonged. It 
was not the capital city of this part, 
and therefore not properly the chief 
city ; but, in strict accordance with 
the original Greek of this passage, a 
chief city, one of the most distin- 
guished, and having, perhaps, some 
peculiar civil privileges. Amphipolis 
was, in reality, the capital of that dis- 
trict. II A colony. A Roman colony 
was a city, or district of country, 
which Roman citizens were sent to 
inhabit. Colonies were of several 
kinds, differing in the privileges which 
were conferred on them. The first 
in rank were called Roman., as the 
colonists enjoyed all the private rights 
of Roman citizens. The next in order 
were called Latin., with a less amount 
of privileges. The third were called 
Italian., and were favored at least with 
exemption from taxes. There were 
also military colonies., established to 
reward veteran soldiers. To which 
class Philippi belonged, we have not 
the means of determining. It ap- 
pears, however, from ancient docu- 
ments, that Julius Cesar had bestowed 
on Philippi the dignity and privileges 
of a Roman colony ; perhaps in con- 
nection with settling there a company 
of Romans. Augustus Cesar had also 
settled a company of Romans in that 
city, and confirmed and increased the 
privileges of the colony. The city 
was consequently a place of celebrity. 



216 



ACTS. 



[a. d. 53. 



out of the city by a river side, 
where prayer was wont to be 
made ; and we sat down, and 
spake unto the women which re- 
sorted thither. 

14 And a certain woman named 

It was also distinguished in Roman 
history, as the place where two very 
important battles had been fought. 
In its vicinity were also gold and 
silver mines. 

13. .And on the sabbath ; the sabbath 
of the Jews. |] By a river side^ where 
prayer, &c. When there was not a 
synagogue in a city, in consequence 
of the small number of Jewish inhab- 
itants, or of prohibition by the ma- 
gistrates, it was customary for the 
Jews to consecrate to religious pur- 
poses a spot outside of the city, and 
near to the sea, or to some stream, for 
the convenience of ceremonial purifi- 
cation ; as it was their practice to 
wash the hands before prayer. Some- 
times, a small house was erected for 
accommodating those who wished to 
repair to the place for prayer ; at 
other times, a grove, or a piece of 
shrubbery, or the space around a 
shady tree, was thus employed. A 
place, thus set apart for religious pur- 
poses, was generally called by the 
same word which in Greek means 
prayer, na.mely,proseucha. Some wri- 
ters translate, accordingly, the clause, 
where prayer was toont to be made, 
thus — where, according to custom, was 
a proseucha, or place of prayer. Our 
version, however, well expresses the 
idea of the sacred writer. The notices 
respecting Philippi in works on an- 
cient geography, are not sufficiently 
minute to enable us to determine the 
name of the river, or stream, which is 
here spoken of. It is generally be- 
lieved to have been a rivulet which 
emptied into the river Strymon. The 
maps of the country make this rather 
doubtful. At the same time, ancient 
authorities make it evident that there 
was a large number of streams in the 
vicinity of this city. Indeed, it was 
on account of there being in the 
vicinity many springs, or fountains, 
that the city once bore the Greek 



Lydia, a seller of purple, of the city 
of Thj^atira, which worshipped 
God, heard us : whose heart the 
Lord opened, that she attended 
unto the things which were spo- 
ken of Paul. 

name Crenides. \\ Spake unto the 
women which resorted thither. it 
would seem that on this occasion only 
women were present. In the Jewish 
synagogues, it was customary for the 
men and the women to occupy differ- 
ent parts of the house during the wor- 
ship ; but probably in the places for 
prayer outside of the cities, each sex 
had its own appropriate hours for 
prayer. 

14. Lydia, a seller of purple, of the city 
of Thyatira. The province named 
Lydia, in Asia Minor, of which Thy- 
atira was a distinguished city, on the 
confines of Lydia and Mysia, was 
celebrated for the art of purple dyeing, 
and for the manufacture of purple 
garments. The person here men- 
tioned, Lydia, was a resident of 
Thyatira, but, at the time here spo- 
ken of, was sojourning at Philippi on 
business, as a dealer in purple gar- 
ments. Thyatira was afterwards the 
seat of an important Christian church. 
Rev. 1 : 11. 2 : 18, 24. || Which 
ivorshipped God. This expression, 
frequently employed to denote a class 
of proselytes to the Jewish religion, 
shows that Lydia, a Gentile by birth, 
had adopted the Jewish religion. 
II Whose heart the Lord opened. A 
person's heart is said to be closed up 
against instruction, when he is un- 
willing to hear it, or to obey it. 
Lydia was particularly inclined to 
hear and to receive the apostle's in- 
structions. Her heart was open to 
admit the truth. This well-disposed 
state of the heart is here traced to 
the Lord's influence. Compare Matt. 
11 : 25—27. 1 Cor. 3:6, 7. Ezek. 
36 : 26, 27. The sacred writer's lan- 
guage, too, in this place, shows the 
entire harmony between the influ- 
ence which the Lord exerts on 
men's hearts, and their voluntary 
attention to the subject of religion. 
Lydia attended to Paul's instructions. 



A. D. 53.] 



CHAPTER XVI. 



15 And when she was baptized, 
and her household, she besought 
us, saying, If ye have judged me 
to be faithful to the Lord, come 
into my house, and abide there : 
And she constrained us. 

She was neither indiiFerent to them, 
nor were they forced upon her. We 
see, too, how necessary is a personal 
attention to the subject of religion. 
She felt that she had a personal in- 
terest in Paul's instructions, and 
that they must not be slighted. Let 
no one fail to regard religion as an 
indispensable personal concern. And 
wherever there is a disposition to 
seek the Lord, and to receive his 
truth, let the humble and grateful 
acknowledgment be made, that it is 
the Lord who has opened the heart. 

15. S/ie was baptized^ and her house- 
kold. Both Lydia and all who com- 
posed her family, received the truth 
which Paul presented. Her family 
consisted, doubtless, of persons in 
her employ. — The mention of Ly dia's 
household, or family, has led some to 
consider this an instance in which 
little children were baptized, in con- 
sequence of their parent's having 
become a believer ;. and it has con- 
sequently been regarded as support- 
ing the practice of infant baptism. 
But a slight attention to the account 
shows that such a use of the passage 
is quite unwarrantable. No hint is 
given that Lydia had a husband or 
children. But even if she had, there 
ia no reason to suppose they were 
then with her ; she was at a long 
distance from home, nearly three 
hundred miles according to the usual 
computation, and on a trading jour- 
ney. She was temporarily in a for- 
eign city, pursuing her traffic. Her 
household, there can be no reasonable 
doubt, consisted of persons who were 
associated with her, or employed by 
her, in her business. Chrysostom, 
an ancient distinguished Greek in- 
terpreter, as well as preacher, says 
on this passage — " See how slie 
persuaded them all ! " — talking it for 
granted, from the circumstances of 
the case, that the members of her 
19 



16 And it came to pass as we 
went to prayer, a certain damsel 
possessed with a spirit of divma- 
tion, met us, which brought her 
masters much gain by sooth- 
saying : 

household were of an age capable 
of instruction and persuasion. De 
Wette, a modern German writer on 
the Scriptures, of much literary 
authority, and, on account of his 
ecclesiastical connections (as he is a 
Lutheran), by no means unfavorable 
to the practice of infant baptism, says 
on this passage — " Here, as also in 
V. 33, in 18 : b, and in 1 Cor. 1 : 16, 
some seek a proof of infant baptism as 
an apostolic practice ; but there is no 
evidence in these passages that any 
but adults were baptized." How 
often it is the case that a family, 
whether a permanent one, or one of 
persons temporarily associated, con* 
sists only of adults ! and how nu- 
merous have been the happy instances 
of whole families being added to the 
church, on a profession of their indi- 
vidual faith ! 

15. Faithful to the Lord; a true 
believer. || Constrained tis ; urged 
us. The word seems to imply that 
she succeeded in her request ; and 
from the remark in v. 40, we might, 
gather that the apostle and his com^ 
pany accepted Lydla's invitation. 

16. As loe loent to prayer; or, to the 
place of prayer. See on v. 13. Paul 
and his company were, at one of their 
usual times perhaps, passing through 
the city to the Jews' place of prayer. 
II A certain damsel possessed with a 
spirit of divination. The word trans- 
lated divination (literally. Python) is 
one which, in heathen writers, is some- 
times applied to Apollo, an imagina- 
ry heathen divinity, sometimes also 
called Pythian Apollo. He was be- 
lieved to inspire a certain priestess at 
Delphi, in Greece, to predict coming 
events. The word Python was ulti- 
mately used to denote a person who 
professed a supernatural ability to pre- 
dict future events, as if influenced 
by a superior spirit. A spirit of 
Python., then (as the original exprea-- 



218 



ACTS. 



[a. d. 53. 



17 The same followed Paul and 
us, and cried, saying, These men 
are the servants of the most high 
God, which show unto us the way 
of salvation. 

18 And this did she many days. 
But Paul being grieved, turned 

si on is), was the same as a spirit of 
a diviner^ and is here employed to 
signify a soothsaying demon. This 
damsel, or girl, is to be regarded as 
having been a professed fortune-teller, 
who v/as consulted by the populace 
with much confidence, as able to dis- 
close future events. That there was 
something extraordinary in her case, 
and that she was really possessed by 
an evil spirit, would appear from the 
apostle's language, in the eighteenth 
verse. We can hardly suppose he 
would have expressed himself in 
such a manner, had he not regarded 
it as a case of real possession. |] Her 
masters. It was not unfrequent for 
more persons than one, to have joint 
property in a servant who could 
carry on a gainful business. This 
young woman, through the preva- 
lent belief of her having more than 
human insight into the future, was 
a source of much pecuniary profit 
to her masters. || By soothsaying ; 
by uttering predictions. 

17. These men are the servants of 
the most high God., &c. The young 
v/oman had probably heard Paul and 
some of his company declare the pur- 
pose of their journey, or had heard 
of it from others ; and perhaps she 
adopted some of the very words 
which they had employed. They 
were in the habit of speaking of 
themselves as the servants of God, 
having it for their purpose to teach 
the way of salvation. Whether she 
spoke sincerely, and was bearing an 
honest, though extorted, testimony, 
such as was borne by evil spirits to 
our Saviour (Matt. 8 : 2!). Mark 
1 : 24), or whether she was jeering at 
them, and endeavoring to excite ridi- 
cule against them, does not appear. 
She told, indeed, the truth ; but the 
tendency of her speaking was per- 
ceived by Paul to be decidedly bad. 



and said to the spirit, I command 
thee in the name of Jesus Christ 
to come out of her. And he came 
out the same hour. 

19 And when her masters saw 
that the hope of their gains was 
gone, they caught Paul and Silas, 

18. Paul., being grieved ; being 
pained at her conduct, and at the 
consequences which would naturally 
grow out of it. He felt, too, a just 
indignation, that an evil spirit should 
either seem to recommend the preach- 
ers of the gospel, or should take ad- 
vantage of the people's credulity to 
make them objects of public scorn. 
Some of the unreflecting multitude 
might, also, receive an impression 
from her remarks, apparently favor- 
ing and recommending Paul and his 
company, that these servants of the 
Most High were aided by diabolical 
influence ; or, occasion might be 
given to evil-minded persons thus to 
cast reproach on the preachers of the 
gospel. Compare Matt. 12 : 24. Our 
Saviour, too, was unwilling that evil 
spirits should bear testimony to him 
as the Son of God. Compare Mark 
1 : 25, 34. Their testimony, even if 
honest, and extorted by a sense and 
dread of his power, might rather 
injure, than benefit, his cause. || / 
command thee., &c. The aj>ostle's 
manner of addressing the evil spirit 
is strikingly different from the Sa- 
viour's manner of speaking on a 
similar occasion, as recorded in Mark 
5 : 8 — " Come out of the man, thou 
unclean spirit." The apostle spoke 
not in his own name ; Jesus gave 
a command on his own authority. 
The one was a mere man, commis- 
sioned by the Saviour, and acting in 
his name ; the other was unspeakably 
above any man. Compare, also, Acts 
9 : 34. 

19. The hope of their gains 2cas 
gone. The young woman, being dis- 
possessed of the soothsaying spirit, 
lost her wonderful power and her 
influence over the populace, and 
could no longer be so profitable to 
her masters. This excited them 
against Paul and Silas. Too often» 



A. D. 53.] 



CHAPTER XVL 



219 



and drew them into the market- 
place unto the rulers, 

20 And brought them to the 
magistrates, saying, These men, 

alas ! do men prefer worldly gain 
to the salvation of their souls, and 
to the prevalence of true religion. 
|j Caught Paul and Silas; seized 
them as criminals. \\ Dreio thevi into 
the market-place. In ancient cities, 
markets were used as convenient 
places for conducting trials, as well 
as for traffic. 

20. Brought them to the magistrates ; 
the same persons as are called in the 
preceding verse by the more general 
name rulers. It is believed that Phi- 
iippi, according to Roman customs, 
was under the government of two 
magistrates, called duumviri^ or pre- 
tors ; this latter word, in Latin, cor- 
responding to the Greek word here 
employed. || These vien^ being Jews. 
Jews, as being utterly opposed to the 
prevailing idolatry, and immovably 
attached to their own religion, were 
regarded v/ith much odium by other 
people ; and the declaration that Paul 
and Silas were Jews, was artfully 
designed as a means of exciting ill- 
will against them. Jews, above all 
men, these opposers would hint, 
ought not to be allowed thus to dis- 
turb the peace of the city. When a 
prejudice has been contracted against 
certain persons, and they are regard- 
ed with contempt, they are often 
treated as less excusable than any 
others, even for the same offences. 
]{ Exceedingly trouble our city ; excite 
great commotion in the city. The 
subject of religion had, doubtless, 
been much agitated since Paul had 
come to the city ; and there was 
much clashing of opinion. The com- 
plainants, however, Avithout question, 
made an extravagant declaration, for 
the sake of effect on the multitude, 
and for exciting the magistrates more 
promptly to deal severely with Paul 
and Silas. 

21. Customs; religious practices. 
11 Which are not lawful for us, &c. 
The Roman law granted leave to all 
people within the empire, to worship 



being Jews, do exceedingly trouble 
our city, 

21 And teach customs which 
are not lawful for us to receive, 

in their own way, and would not 
require any to abandon the religion 
in which they had been educated, if 
they did not interfere with the reli- 
gion of the empire. For persons of a 
different religion from the prevalent 
one of the Romans, were not allowed 
to subvert the national religion ; nor 
did the lav/s permit new gods to be 
introduced for the people's worship, 
except by the public authority. Paul's 
accusers, therefore, represented him 
as seeking to introduce religious ob- 
servances which Romans could not 
lawfully adopt. As it was the duty 
of the magistrates to prevent dissen- 
sions and commotions, and to have 
a general oversight as to religious 
customs, the accusation was pre- 
ferred that these Jews were excit- 
ing commotion in the city. Had 
they given the apostle opportunity to 
speak in his own defence, he would 
have amply vindicated himself in 
regard to the charges which were 
laid against him. The accusation 
arose from ill-will and hasty excite- 
ment ; and anxious as the accusers 
seemed to be, that the dignity of 
Roman law should not be violated 
by these intruders, they were them- 
selves fearfully encroaching on the 
provision which that law made for 
securing to Jews the exercise of 
their religion, and for securing free- 
dom from ill-treatment to those who 
could justly call themselves Ptomans. 
Even, however, if the apostle's mak- 
ing known the gospel had directly 
interfered with the civil regulations 
of the place, he would have been bold 
to say, as did Peter on a former occa- 
sion, " We ought to obey God rather 
than man." 5: 29. See, also, 4 : 19. 
The direction to go to Philippi was 
so evident, that the apostle had no 
doubt of his having been sent by the 
Lord. His commission as an apostle 
was, in his view and in reality, so far 
as his personal duty was concerned, 
paramount to all other authority. 



220 



ACTS. 



[a. d. 53. 



neither to observe, being Ro- 
mans. 

22 And the multitude rose up 
together against tliem : and the 
magistrates rent otF their clothes, 
and commanded to beat them. 

23 And when they had laid 
many stripes upon them, they cast 



Notice, here, the chief solicitude 
of the apostle's adversaries, and the 
motive by which they were led to 
persecute the servants of God. They 
were anxious only for worldly gain ; 
and, so long- as their gain was not 
interfered with by these preachers of 
a new religion, they gave themselves 
no concern about them. But when 
their wicked method of making mon- 
ey was brought to an end, then they 
could pretend to be actuated by a 
generous public spirit in seeking to 
prevent tlie progress of Paul and 
Silas. The love of money, and the 
fear of interruption to the lucrative 
business which the prevalent idola- 
try supported, were principal motives 
in the persecutions which the first 
Christians underwent. Compare 19: 
25, 26. So true it is that they who 
will be rich fall into temptation and 
a snare ; and that the love of money 
is a root of all evil. 1 Tim. (j : 
9, 10. 

22. The multitude rose up together^ 
&c. As the proceedings took place 
at the market, there would be pres- 
ent a large concourse of the lower 
order, as Avell as of the more respect- 
able citizens. The populace were 
easily excited; and tlaey seem to 
have been determined to take sum- 
mary vengeance on these hated men. 
11 TIte magistrates rent off their clothes. 
The magistrates, doubtless, directed 
the inferior officers, who attended 
on them, — such as are mentioned 
in V. 35, — to strip oif the clothes 
of Paul and Silas, and to beat them. 
This was done in haste and with vio- 
lence ; and the scourging was inflicted, 
as was usual, on the naked body. The 
magistrates themselves, perhaps, par- 
took of the excitement; or, perceiving 



ihem into prison, charging the jailer 
to keep them saiiely. 

24 Who having received such a 
charge, thrust them into the inner 
prison, and made their feet fast in 
the stocks. 

25 And at midnight Paul and 
Silas prayed, and sang praises 



the excited state of the multitude, 
and deeming it prudent to yield to 
their wishes, ordered the scourging, 
so as to quiet the people, intending, 
it may be, after a short imprison- 
ment, more coolly to investigate the 
matter. This was probably one of 
the instances to which Paul referred, 
when he said, "Thrice was I beaten 
with rods." 2 Cor. 11:25. — The 
nmltitude is undiscerning; capable 
of being excited against a good cause, 
as well as against a bad one. 

24. Thrust them into the inner 
prison; as being more secure than 
the rooms nearer the entrance ; for 
he had been charged to keep them 
safely. Those who were confined 
in the inner rooms were also treat- 
ed with more rigor than others. 
It Stocks; a wooden frame fox con- 
fining prisoners. It had openings, 
sometimes, for the arms and head, 
and sometimes, as in this instance, for 
the feet only. Paul and Silas were 
closely confined to one spot, scarcely 
able to stir. It is very possible that 
they Avere treated with greater sever- 
ity than the magistrates' directions 
required. Well might Paul speak of 
himself, in 1 Thess. 2:2, as having 
been sliamefully treated at Philippi. 
How often have the best of men been 
the worst used ! The Lord of glory 
was fastened to a cross ! No wonder 
that his servants have sometimes 
been abused. See Matt. 10 : 24, 25, 
What a changed man was Paul ! 
Once a violent persecutor; now a 
ready sufferer in tlie cause which he 
formerly sought to destroy ! 

25. Paul and Silas — sang praises^ 
&c. How worthy of notice the peace 
of mind which they enjoyed ! God 
was with them, as he was with Jo- 
seph in prison (Gen. 39 : 21), and as 



A. D. 53.] 



CHAPTER XVI. 



221 



unto God : and the prisoners heard 
them. 

26 And suddenly there was a 
great earthquake, so that the foun- 
dations of the prison were shaken : 
and immediately all the doors were 
opened, and every one's bands 
were loosed. 

27 And the keeper of the prison 
awaking out of his sleep, and see- 
ing the prison-doors open, he drew 

he was with Daniel in the lions' den 
Dan. 6 : 22), and with the three 
ewisli worthies in the fiery furnace. 
Dan. 3 : 25. Compare Is. 43 : 2. Heb. 
13 : 5, 6. Like their brethren who 
had been called to severe and shame- 
ful treatment, they rejoiced that they 
were counted worthy to suffer shame 
for the name of Jesus. See 5 : 41. 
Reviled and persecuted by men, they 
were yet blessed by their Master, and 
could rejoice in prospect of their great 
reward in heaven. See Matt. 5: 11, 
12. Compare Rom. 5 : 3. James 1 : 2. 
11 The prisoners heard them ; and the 
thought of such unusual sounds in a 
prison, would prepare them to regard 
favorably a religion which could 
make these persecuted men so peace- 
ful and happy. 

26. All the doors were opened^ and 
every one's bands v;ere loosed. All 
the doors were thrown open, and the 
chains and other means of confining 
the prisoners fell off. Yet the pris- 
oners seem not to have made an at- 
tempt to escape, prevented, probably, 
by the secret interposition of the Al- 
mighty. The earthquake and the 
attending circumstances were of a 
most remarkable character, and seem 
designed to show the special presence 
of God. The opinions generally 
prevalent at that time would lead 
those who had been concerned in tlie 
ill-treatment of Paul and Silas, and 
who knew them to be profes.sed ser- 
vants of the Most High, to regard these 
occurrences as a special divine testi- 
mony in favor of these men. These 
occurrences contributed, doubtless, 
to the magistrates' change of conduct 
towards them. 

19* 



out his sword, and would have 
killed himself, supposing that the 
prisoners had been fled: 

28 But Paul cried with a loud 
voice, saying, Do thyself no harm : 
for we are all here. 

29 Then he called for a light, 
and sprang in, and came trem- 
bling, and fell down before Paul 
and Silas ; 

30 And brought them out, and 



27. The keeper of the prison — see- 
ing the prison-doors open. The jail- 
er's house, or the part of the building 
which he occupied as a dwelling, 
overlooked the prison-gates. |j Would 
Irnve killed himself ; was about to kill 
himself. Had the prisoners escaped, 
his own life would have been in jeop- 
ardy, particularly as he had received 
so strict a charge respecting Paul and 
Silas. He chose rather to die by his 
own hand, than as a criminal and a 
victim of public justice. How much 
more afraid of appearing before man's 
tribunal than that of God, are men 
in general ! 

2d. But Paul cried., &c. The jail- 
er's outcries, doubtless, revealed the 
mad purpose he was on the point of 
executing. 

29. He called for a light ; literally, 
for lights. He called for torches ; and 
several would at once be brought on 
such an occasion. || Came trembling. 
The scene was indeed of a terrifying 
character. In addition to the fright- 
ful external circumstances, he began 
to feel a deep reverence for the two 
prisoners, whom he had treated with 
needless rigor. He perceived ev- 
idence which he could not resist, that 
they were indeed servants of the 
most high God. Humbled in view 
of the dignity which he now regarded 
as belonging to them, he felt an awe 
in their presence, and trembled at 
thinking of what had been done to 
them. Besides, a sense of his spirit- 
ual danger had come over him, and 
he saw himself ready to perish for his 
sins against God. 

30. Brought them out; out of the 
inner prison. 1| Sirs. The use of 



ACTS. 



[a. d. 53. 



said, Sirs, what must 1 do to be 
saved ? 

31 And they said, Believe on 
the Lord Jesus Christ, and thou 
shalt be saved, and thy house. 

32 And they spake unto him the 

this term of address shows the respect 
which the jailer had now begun to 
feel for Paul and Silas. The original 
word was not used indiscriminately 
in reference to superiors and to in- 
feriors, but was always indicative of 
respect. || What must I do to be 
saved P The jailer's inquiry had ref- 
erence to his eternal salvation. He 
knew the claims which Paul and 
Silas had advanced to be teachers of 
a new rehgion, and their profession 
of making known the way of salva- 
tion. This appears from the language 
of the young woman, in the seven- 
teenth verse. It was, then, as teach- 
ers of the way of salvation, and 
as servants of God, that the jailer 
addressed them. The answer of Paul 
to his inquiry also makes this plain. 
The jailer's inquiry did not proceed 
merely from fright, as he had had time 
to recover from the consternation 
which had at first seized him. As the 
prisoners were all safe, he had no oc- 
casion to fear the civil authorities ; 
but it was the displeasure of heaven 
for his sins, that he now dreaded. 

31. Believe on the Lord Jesus C hrist, 
&c. That is, Become a disciple of 
the Lord Jesus, by accepting his re- 
ligion. To believe on the Lord Jesus 
in this manner is, to receive him as 
the Teacher sent from God, all whose 
doctrines are true ; to trust in him as 
the only Redeemer, who saves the 
sinful from the punishment and the 
pov/er of their sins ; and to obey him 
as the Lord, who has a rightful claim 
on the affectionate obedience of all 
men. || .^nd thy house; thy family. 
It is here taken for granted that they, 
.loo, must embrace the religion of 
Jesus, in order to be saved. See on 
11 : 14. To be a disciple of Christ is 
a personal matter, as it has respect to 
the soul. Each must become a dis- 
ciple for himself, in order to be saved. 
As final salvation is a personal mat- 



word of the Lord, and to all that 
were in his house. 

33 And he took them the same 
hour of the night, and washed 
their stripes ; and was baptized, he 
and all his, straightway. 



ter, so is true belief in Christ. The 
faith of the parent will not answer 
for the child. The apostle's language 
may well be considered as suggesting 
the family's necessities, as well as 
those of the jailer himself, and as 
strongly intimating the apostle's desire 
to address the whole family, as well as 
the father, on the subject of religion. 
Opportunity was accordingly given : 
and according to the following verse, 
Paul and Silas spake the word of 
God to him and all that were in his 
house. 

Paul's reply to the jailer should be 
considered as given by inspiration to 
every one who proposes the jailer's 
inquiry. For ' there is no other name 
under heaven among men w^iereby 
we can be saved.' The great ques- 
tion put by the jailer, ought to be dis- 
tinctly and earnestly contemplated by 
every one. Nor let us rest contented 
with any hope of eternal life, unless 
it is built on Jesus Christ, the sure 
corner-stone. 

82. They spake unto him the icord 
of the Lord, &c. ; made known the 
chief points pertaining to the religion 
of Christ. They had already declared 
to the jailer, in general terms, that 
salvation must be obtained by becom- 
ing a disciple of Christ ; they now 
more particularly unfolded this truth, 
and presented the claims of Jesus as 
the Saviour of men. 

33. ^nd was baptized, he and all 
his. They had all, according to the 
preceding verse, been instructed in 
the doctrine of Christ. And having 
complied with the apostle's direction 
to embrace the religion of Christ, 
they were accordingly baptized. For 
thus had the Saviour commanded his 
disciples — "Go ye, and teach all 
nations, baptizing them in the name 
of the Father, and of the Son, and of 
the Holy Ghost." Matt. 28 : 19. Com- 
pare Mark 16: 16. |! Straightioay ; 



A. D. 53.] 



CHAPTER XVL 



223 



34 And when he had brought 
them into his house, he set meat 
before them, and rejoiced, behev- 
ing in God with all his house. 

35 And when it was day, the 
magistrates sent the sergeants, 

immediately. There was, doubtless, 
within the walls of the prison, as 
both Grotius and Rosenmuller sug- 
gest, a bath, or pool, suitable for the 
administration of baptism. The Rev. 
Mr. Judson, also, missionary in Bur- 
mah, says, in his sermon on Christian 
Baptism, preached in Calcutta at the 
time of his baptism — "This case 
[that of the jailer] can present no 
difficulty to the minds of any of you, 
who may have been within the yard 
of the prison in this city, or are ac- 
quainted with the fact, that prison- 
yards, in the East, as well as the 
yards and gardens of private houses, 
are usually furnished with tanks of 
water." 

34. fVhen he had brought them into 
his house; that is, from the place 
where baptism was administered. 
I] He set meat before them. The jailer 
had undergone an entire change as 
to his religious character ; and as one 
of the fruits of this change, he treated 
Paul and Silas, not only with respect, 
but also in a most affectionate manner, 
washing their lacerated bodies (v. 33), 
and spreading his table for their nour- 
ishment. II Rejoiced, believing in God 
toith all his house. The whole family 
had become believers. How remark- 
ably God overruled persecution ! The 
conversion of the jailer and his family 
sprang from the imprisonment of 
Paul and Silas. Thus God makes 
the wrath of man to praise him. Ps. 
76 : 10. Persecution ought not to 
dishearten a follower of Christ ; but 
to make him summon up his confi- 
dence in the Saviour, v/hile he yields 
himself to the providence and the 
Spirit of God. For even adversities 
may conduce, as the apostle intimates 
in Phil. 1 : 12, " to the furtherance of 
the gospel." 

35. The magistrates sent the ser- 
geants., &c. ; sent them to the jailer. 
The magistrates had become con- 



saying, Let those men go. 

36 And the keeper of the prison 
told this saying to Paul, The magis- 
trates have sent to let you go : 
now therefore depart, and go in 
peace. 

vinced, on cool reflection, or by prov- 
idential circumstances, that they had 
treated Paul and Silas with great in- 
justice, and that there was no valid 
ground of accusation. To appease 
an enraged multitude, they had pub- 
licly beaten and imprisoned men who 
were strangers, unconvicted of a 
crime, and even without a hearing. 
This was contrary to Roman usages. 
They v;/^ere now anxious to get rid of 
these abused men, as quietly and with 
as little formality as possible. The 
passions of the people had also be- 
come quieted, and no further demand 
was expected from their enemies for 
their continued ill-treatment. The 
earthquake, doubtless, had some in- 
fluence on the magistrates. Infor- 
mation, too, which the jailer would 
hardly fail to communicate, would 
tend to soften their disposition to- 
wards Paul and Silas. — ^he sergeants 
v/ere inferior officers, who attended 
on the magistrates as their official 
servants, to convey messages and to 
execute their orders. The badge of 
their office was a bundle of rods, 
vv'hich they carried with them when 
attending on the magistrates, in imi- 
tation of the Roman officers called 
lictors. The very title of these offi- 
cers, iji the Greek language, contains 
a reference to this badge of office. 

36. Go in peace. The jailer was, 
doubtless, happy at receiving the 
magistrates' message, and rejoiced 
that the storm of persecution had 
passed away. Presuming that Paul 
and Silas would at once embrace the 
opportunity of being set at large, he 
addressed them with affectionate de- 
sires for their prosperity ; as if he had 
said. Go and prosper ; peace be with 
you. His language to them seems to 
have implied a suggestion from the 
magistrates, that they would depart 
from the city. 



224 



ACTS. 



[a. d. 53. 



37 But Paul said imto them, 
They have beaten us openly un- 

37. Paul said unto them ; Paul sent 
a reply, through the jailer, to the ser- 
geants who had brought word from 
the magistrates. || They hate beaten 
tLS, &c. A brief, yet singularly com- 
prehensive and earnest statement of 
the wrongs which Paul and his com- 
panion had endured. Every word is 
full of meaning, and shows the utter 
injustice of the magistrates, and the 
claim which these sufferers might 
have, lawfully and successfully, pre- 
ferred for redress against the magis- 
trates. The law of the empire forbade 
that any native Roman citizen, or 
any one who had acquired the right 
of citizenship, should be subjected to 
scourging. It was a punishment, fit 
only, in the judgment of a Pcoman, 
for slaves. It was the height of pre- 
sumption for a magistrate to inflict 
stripes, or any torture, on a Roman 
citizen. However distant from the 
city of Rome, the assertion, ' I am a 
Roman citizen,' was a sure defence 
against such an indignity, unless the 
magistrate was lost to all sense of 
propriety and respect for his station. 
II Unco'iidemned. One of the chief 
provisions of the Roman law was, 
that no citizen should be liable to pun- 
ishment before conviction and con- 
demnation. Compare 25 : 16. In 
the case of Paul and Silas, there was 
no regular accusation, no conviction, 
not even a hearing in their behalf ; 
their rights were wholly disregarded 
by Roman magistrates, out of com- 
pliance with the wishes of an excited 
multitude. |j Being Romans ; Roman 
citizens, entitled to the rights and 
privileges secured by law to such. 
These rights and privileges were 
great ; their possessor was entitled to 
respect and protection from Roman 
magistrates. — The apostle Paul, who 
was a Jew by parentage, possessed 
also, by birth, the right of citizenship, 
so as to be a Roman, in the legal 
sense of the word. See 22 : 28. 
Some have supposed that the fact of 
his having been born in Tarsus, a 
free city of the Roman empire, se- 



condemned, being Romans, and 
have cast us into prison ; and now 



cured to him the privileges of citizen- 
ship. But this view does not agree 
with the circumstance, that though 
Paul, when apprehended by the Jews 
in Jerusalem, informed the chief cap- 
tain that he was a citizen of Tarsus 
(21 : 39. 22 : 3), yet the chief captain 
proposed to subject him to scourging, 
and had actually proceeded so far as 
to bind him with thongs for that pur- 
pose. And it was only by Paul's in- 
forming the centurion that he was a 
Roman citizen, that the chief captain, 
apprized of the fact by the centurion, 
saw the impropriety of treating him 
thus, and immediately desisted from 
his purpose. 22 : 27 — 30. Tarsus 
was, indeed, in Roman phraseology, 
a free city ; that is, it was governed 
by magistrates of its own election ; it 
was not under the jurisdiction of a Ro- 
man governor, nor was it held by 
a Roman garrison ; yet, it acknowl- 
edged the sway of the Roman people, 
and professed a general subjection to 
the imperial authority, and was under 
obligation to furnish aid against 
powers at war with Rome. It is, 
therefore, more probable that some 
one of Paul's ancestors had acquired 
the right of citizenship by some meri- 
torious services in behalf of the em- 
pire. Perhaps some ancestor of Paul 
had obtained it by purchase ; for this 
privilege was sometimes thus ac- 
quired, and Jews would avail them- 
selves of the opportunity of procuring 
it, so that they might traffic to greater 
advantage in Roman cities, and have 
a right to their own national customs, 
even when in cities that were not whol- 
ly under Roman jurisdiction. Paul 
being descended from an ancestor 
who had obtained the right, of course, 
inherited it. Silas, too, was a Ptoman 
citizen ; but as this verse and the fol- 
lowing are the only ones which make 
known the fact, no clew is given to 
show us how he obtained the distinc- 
tion. II And have cast us into prison. 
The Roman law did not allow an ac- 
cused person to be closely confined, 
until after conviction or confession. 



A. D. 53.] 



CHAPTER XVI. 



225 



do they thrust us out privily ? nay 
verily ; but let them come them- 



Before trial, such a person was indeed 
kept under guard, for security's sake, 
in the house of a magistrate, or of 
some responsible person. || Do they 
thrust us out privthj ? and make no 
reparation for wrongs done to us per- 
sonally in public, or for the contempt 
which they have cast on the rights and 
honor of Roman citizenship ? Do 
they think to screen themselves from 
justice, and from a deserved acknowl- 
edgment of their illegal conduct, by 
inducing us to retire in secrecy ? 
II Let them come themselves and fetch 
us out. By so doing, the magistrates 
would give a public declaration of the 
illegality and rashness of their own 
conduct, and of the innocence of Paul 
and Silas. The v/hole community 
would then be convinced, that wrong 
had been done to these men. It was, 
among the Macedonians particularly, 
a testimony to the innocence of im- 
prisoned persons, if the magistrates 
should publicly release them from 
prison. 

The conduct of Paul and Silas, on 
this occasion, is by no means an 
instance of obstinacy, or of undigni- 
fied contending fbr a point of honor. 
They had been grossly and wantonly 
abused : their rights as men, and 
especially as Roman citizens, had 
been trampled on, and that by the 
very officers of justice in a Roman 
city. It was proper, then, that there 
should be a public vindication of their 
character, and manifestation of their 
innocence. For the humility of a 
Christian is not at variance with his 
rights as a citizen, or with propriety 
in maintaining those rights. Chris- 
tians should be ready to submit to 
abuse, rather than violently to resist 
and to resent it. But it is no virtue 
to be willing that our rights, either 
personal or public, should be trampled 
on, when in a legal and kind way 
those rights may be maintained, and 
the public good be thus promoted. 
A just regard for the safety of others, 
who might be entitled to protection 



selves and fetch us out. 

38 x\nd the sergeants told these 



and freedom from insult by virtue 
of their Roman citizenship, also re- 
quired Paul and Silas firmly to 
maintain their rights. A great ques- 
tion of right and of privilege was in- 
volved ; and if these men could be 
thus abused, and then sent away 
without the least reparation, any one 
might be exposed to similar indignity, 
whenever an excited multitude should 
demand it, and the magistrates should 
allow themselves to contract ill-will 
against him, notwithstanding the 
pledged interference and protection 
of the Roman name. It was proper, 
too, that the character of Paul and 
Silas, as preachers of the gospel, 
should be vindicated, and shown to 
be above suspicion of ill-desert. Had 
they privately retired from the prison 
and the city, the mass of the inhab- 
itants would have known them only 
as disturbers of the public peace, who 
had been summarily punished ; and 
the Christian name, connected with 
such associations, would have become 
doubly repulsive. Besides, it might 
be, that, should they retire privately, 
they would be reported as having dis- 
honestly escaped from prison. Many 
public considerations were thus in- 
volved in this matter, pertaining to 
the civil community, and to the cause 
of Christ, which required that their 
leaving of the prison should be as 
public as their entering it, and that 
the community should know them to 
be abused, innocent men. All this 
was well accomplished by the magisr 
trates' formally visiting the prison, 
and virtually making acknowledg- 
ments by requesting them to come 
out ; not to add, that the haughtiness 
of the magistrates, and their disregard 
of law, and their inconsiderate yield- 
ing to a clamorous multitude, received 
a deserved rebuke. The result was, 
that Paul and Silas left Philippi with 
respect ; and proper regard might be 
hoped for, in reference to the Chris- 
tian cause. There was, probably, a 
reaction in favor of the cause of Paul 



226 



ACTS. 



[a. d. 53. 



words unto the magistrates : and 
they feared when tliey heard that 
they were Romans. 

39 And they came and besought 
them, and brought them out, and de- 
sired them to depart out of the city. 

and Silas. We know that a Chris- 
tian church arose from these be- 
ginnings. 

It may be asked, Why did not Paul 
and Silas plead their rights as Roman 
citizens in the market-place, and thus 
cut short the proceedings against 
them ? it is easy to see, however, 
that the proceedings in the market- 
place were so tumultuous and sud- 
den, that their voices could not be 
heard, or would not be heeded. They 
were rushed upon with scarcely any 
formality. 

38. And they feared. To invade 
the rights of a E-oman was held a 
violation of the rights and dignity of 
the Roman people, and subjected a 
magistrate to the danger of being 
summoned to the imperial city to 
answer for his offence before the 
Roman people. The punishment for 
this crime was death and confiscation 
of goods. II Whe7i they heard that 
they were Romans. The declaration 
of Paul respecting himself and his 
companion, was at once believed. All 
the circumstances connected with 
them conspired to gain confidence 
for them, as persons who were faith- 
ful to truth ; and they were probably 
regarded, since the earthquake, as 
enjoymg the special protection of 
heaven, and thus worthy to be trust- 
ed. In almost any case, however, 
such a declaration, made to a public 
officer, would be at once believed, 
because a fraudulent pretence of 
being a Roman citizen subjected a 
person to capital punishment. When- 
ever, then, a claim to Roman citizen- 
ship was made, the presumption was, 
that the claim was a true one. 

39. And they — besought them. The 
magistrates, doubtless, made suitable 
concessions, acknowledging the im- 
propriety of their own course, and 
requesting them to overlook it. || De- 



40 And they went out of the 
prison, and entered into the house 
of Lydia : and when they had seen 
the bretJu-en, they comlbrted them, 
and departed. 



sired them to depart, &c. ; requested 
them to leave the city, not as a mat- 
ter which the magistrates had a right 
to demand, but as a favor to the 
magistrates, and a means of prevent- 
ing any further tumult. 

40. Lydia; vs. ]4, 15. || When 
they had seen the brethren. Lydia's 
house, during her sojourn in the city 
for purposes of trafhc, was p} obably 
the resort of those who had embraced 
the gospel ; and there Paul and Silas 
would be likely to find the disciples. 
Or, being the place which they had 
made their abode, they would nat- 
urally wish, before leaving the city, 
to call together those who had be- 
come Christians. Luke's account is 
very brief, and does not mention any 
other cases of conversion than those 
in Lydia's family and the jailer's. It 
is altogether probable, however, that 
there were other cases. Paul, being 
about to leave the city with Silas, 
would also wish to confer with Tim- 
othy and Luke, his other CDmpanions 
(vs. 3, 10), respecting measures to be 
adopted. || And departed. Paul and 
Silas departed from the city. Luke 
and Timothy probably remained, to 
ca,rry forward the work which had 
been commenced. An important 
church was gathered here ; to which 
one of the apostle's epistles was di- 
rected. 

From the peculiarity of expression 
in vs. 10 — 15, namely, the v^'^riter's 
using the words tee and ?<5, we learn 
that Luke, the waiter of the Acts, 
was in Paul's company. A different 
mode of expression, namely, the use 
of the third person, fAf //, is adopted in 
this verse, showing that the writer 
did not from this city accompany 
Paul and Silas. This use of the third 
person, as speaking of individuals 
among whom the writer did not in- 
clude himself, continues as far as to 



X. D. 53.] 



CHAPTER XVn. 



227 



CHAPTER XVn. 

1 Paul preacheth at Thessalonica, 4 where 
some believe, and others persecute him. 
10 He is sent to Berea, and preacheth there. 
13 Being persecuted at Thessahjnica, 15 he 
Cometh to Athens, and disputeth, and 
preacheth tlie living God to them unknown, 
34 whereby many are converted unto 
Christ. 



20 : 5, where the use of the first per- 
son is resumed. By a comparison of 
these passages, and of the 6th verse, 
20th chapter, it appears probable that 
Luke remained in Philippi until Paul 
returned to this city on his way to 
Asia Minor and to Jerusalem. Men- 
tion is again made of Timothy in 
17 : 14 ; and from that passage we 
learn, that he was afterwards at 
Berea with Paul and Silas ; for Paul 
left him there with Silas, when he 
himself proceeded to Athens. Per- 
haps Timothy was left with Luke at 
Philippi, while Paul and Silas went 
through Amphipolis and Apollonia to 
Thessalonica (17 : 1), and then re- 
joined them at Berea. 17 : 10, 14. 

CHAPTER XVII. 

1. Amphipolis ; the chief city of 
the first division of Macedonia, that 
country being then divided into four 
parts. See on 16 : 12. This city 
was a short distance south-west from 
Philippi, at the head of a bay, and 
near the entrance of the river Stry- 
mon into that bay. It was so situated 
that the Strymon flowed nearly around 
it, making it a peninsula ; and from 
this circumstance the city received 
its name, the word Amphipolis being 
compounded of two words signifying 
around and city. It was originally a 
colony of the Athenians. In the mid- 
dle ages, the place bore the name of 
Chrysopolis, or golden city. There 
is now a village upon the site of the 
ancient city, called Empoli. \\ Apol- 
lonia ; another city, not far from 
Amphipolis, and situated between it 
and Thessalonica. Paul and Silas 
merely passed, through these cities, 
without tarrying in them, on their 



NOW when they had passed 
through Amphipolis, and 
Apollonia, they came to Thessa- 
lonica, where was a synagogue of 
the Jews. 

2 And Paul, as his manner was, 
went in unto them, and three sab- 
bath days reasoned with them out 
of the scriptures, 



way to Thessalonica. || Thessalonica; 
the chief city of the second division 
of Macedonia. It was situated at 
the head of a bay, called, in ancient 
geography, Sinus Thermaicus, and 
was itself anciently named Therma. 
It was the residence of the Roman 
governor, and the inhabitants were 
mostly Greeks and Romans, though 
many Jews were settled there. The 
modern city is called Saloniki., and 
has a large population. || Where was 
a synagogue of the Jeics. It is prob- 
able that, in the neighboring cities, 
and perhaps generally in the cities 
of Macedonia, the Jews did not have 
synagogues, but only, as at Philippi 
(16:13), places for prayer and for 
less formal worship. The fact, there- 
fore, of there being a synagogue in 
Thessalonica would be worthy of 
special mention. 

2. As his manner %ms. It was a 
very great advantage for the early 
introduction of the gospel into the 
cities of the Roman empire, that in 
so many of them there were Jewish 
synagogues, in which worship was 
regularly performed every sabbath, 
and to which all Jews, of course, 
had access. It was Paul's custom, 
wherever he found Jews, to attend 
with them at their worship, and ex- 
plain to them the Scriptures of the 
Old Testament, and preach the gos- 
pel. He was in the habit of first 
seeking the Jews, and unfolding to 
them his message ; and afterwards 
he sought opportunity to instruct the 
Gentiles. || Reasoned with them out 
of the scriptures; discoursed to them, 
drawing his arguments from the 
Jewish Scriptures. For on these 
Scriptures the Jews built their hopes 
of the Messiah's corning. 



228 



ACTS. 



[a. d. 53. 



3 Opening and alleging, that 
Christ must needs have suffered, 
and risen again from the dead; 
and that this Jesus, whom I preach 
unto you, is Christ. 

3. Opening and alleging; laying 
open and setting before them. The 
truths v/hich Paul wished to enforce, 
were treasured up in the Jewish 
Scriptures; he disclosed them, and 
presented them to his hearers. The 
chief topics of discourse to which he 
called the attention of the Jews, are 
next stated. |j Tliat Christ must needs 
have suffered ; that the Messiah rnust, 
according to the Scriptures, have suf- 
fered death. The prophecies of the 
Old Testament speak of the Messi- 
ah's glory and triumphs, as well as 
of the humiliation which was to pre- 
cede his state of glory. The Jews 
had generally overlooked, or had not 
properly contemplated, the predic- 
tions which told of his sufferings, and 
had, therefore, formed a partial view 
of the expected Messiah Their minds 
were filled with thoughts of his per- 
sonal and official grandeur, and of 
the dignity to which they supposed 
he would elevate their nation, as 
being God's people. Hence it v/as 
necessary to correct the current opin- 
ions, and to show the Jews that, 
according to the ancient prophets, 
the Messiah was first to pass through 
ignominy and suffering. The erro- 
neous view here alluded to, was 
cherished in the time of our Lord ; 
and after his resurrection, he ex- 
plained, out of the Scriptures, to two 
of the disciples, into whose company 
he had introduced himself, the truth 
that the sufferings, through which 
he had passed, had been predicted, 
and that it was necessary for him 
to endure them, as preliminary to 
entering on his state of glory. See 
Luke 24 : 25—27, 44—46. The ne- 
cessity, to which Paul referred, for 
the Messiah's sufferings, arose from 
the fact that prophecy had foretold 
those sufferings; if they had not been 
endured, the word of God would 
have been broken. Besides, such 
was the divine plan for men's salva- 



4 And some of them believed, 
and consorted with Paul and Si- 
las : and of the devout Greeks a 
great multitude, and of the chief 
women not a few. 

tion, that the Messiah was to be 
made a sin-offering (Is. 53 : 3 — 10) ; 
his blood was to be shed, and he 
must die, that he might become a 
propitiatory sacrifice for sinners 
(Rom. 3 : 25, 26), suffering, the just 
for the unjust, that he might bring us 
to God. 1 Pet. 3 : 18. The neces- 
sity for the Saviour's death, however, 
by no means excused the wickedness 
of those who imbrued their hands in 
his blood. See 2 : 23. |1 And risen 
again from the dead. This, too, had 
been foretold in the Old Testament; 
and it was extremely important to 
convince the Jews on this point from 
their own Scriptures, that they might 
correctly understand the nature of 
the Messiah's office, and be led to 
acknowledge Jesus as the Messiah. 
This was the point which the apostle 
Peter arn-ued in his address on the 
day of Pentecost (2 : 24—32), and 
which Paul urged so earnestly in the 
synagogue at Antioch in Pisidia. 13 : 
30—39.° Our Lord himself, too, 
very distinctly unfolded to the disci- 
ples, on some occasions, the truths 
that he was to suffer a violent death, 
and to be raised up from the dead; 
thus correcting their erroneous opin- 
ions, and preparing them for the 
scenes through which he must pass, 
and which would be so appalling to 
them. See Matt. 16 : 21. 17 : 9, 22, 
23. In Rom. 1 : 4, the apostle men- 
tions the resurrection of Jesus from 
the dead, as a convincing proof of his 
being really the Son of God. || This 
Jesus — is Christ ; this Jesus is the 
JMessiah. For in Jesus the ancient 
prophecies, respecting the Messiah's 
death and resurrection, were ful- 
filled. 

4. Some — consorted with Paul and 
Silas ; became their adherents ; and, 
as we sometimes say, cast in their 
lots with them, as followers of Jesus 
Christ. II Devout Greeks ; Greeks 
who had become, partially at least, 



A. D. 53.] 



CHAPTER XVn. 



229 



5 But the Jews which believed 
not, moved with envy, took unto 
them certain lewd fellows of the 
baser sort, and gathered a com- 
pany, and set all the city on an 
uproar, and assaulted the house of 
Jason, and sought to bring them 
out to the people. 

6 And when they found them 



Jewish proselytes. |i The chief tco- 
men; women of high standing in so- 
ciety, who had embraced the Jewish 
religion, and now became Christians. 
Compare 13 : 50. 

It appears from the fom-th verse, 
that the labors of Paul and Silas were 
remarkably successful in Thessaloni- 
ca. The large number that embraced 
the gospel, particularly as many of 
them had been converted from among 
idolaters (1 Tliess. 1 : 9, 10), makes it 
probable that the three sabbath days 
mentioned in the second verse do not 
cover all the time that they spent in 
this city. It appears from Paul's 
Epistles to the Thessalonians, that, 
while there, he labored with his own 
hands to procure a subsistence (1 
Thess. 2:9. 2 Thess. 3 : 8), and from 
the Epistle to the Philippians (4 : 16), 
that, while in Thessalonica, he re- 
ceived contributions for his support 
from Philippi. We may therefore in- 
fer, that the three sabbath days were 
employed in laboring among the Jeics ; 
and that after their opposition became 
decided, Paul and Silas devoted them- 
selves to the Gentile population with 
great success. This circumstance, 
too, added fuel to the flame of the 
Jews' ill-will, and aroused them to 
contrive meaxis for hastening the de- 
parture of these zealous and success- 
ful preachers of the gospel. 

5. The Jeios — viovcd vulh envy; 
excited by jealousy at the success 
which attended Paul and Silas. 
II Lewd fellows of the baser sort. The 
word Lewd was formerly used with a 
wider signification than at present, 
and meant vile., ilL-disposed, mischiev- 
ous. Such is its meaning here. By 
the baser sort are meant idlers., such 
as are ready to become the tools of 
23 



not, they drew Jason and certain 
brethren unto the rulers of the 
city, crying. These that have turned 
the world upsMe down, are come 
hither also ; 

7 Whom Jason hath received: 
and these all do contrary to the 
decrees of Cesar, saying, that 
there is another king, one Jesus. 



any disalfected persons in creating 
a tumult. II Gathered a compamj ; 
drev/ together a crowd, or raised a 
mob. II Assaulted the house of Jason. 
The opposers of Paul knew that Jason 
vv^as favorable to him, and had enter- 
tained him in his house. From Rom. 
16 : 21, it appears that Jason was a 
relative of Paul's. |1 Sought to bring 
them out to the people. The word 
here rendered people does not refer 
to the tumultuous assemblage which 
had thrown the city into commotion, 
but to a regular assembly of the citi- 
zens. The crowd assailed Jason's 
house, in order to get possession of 
Paul and Silas, and to have them 
arraigned before an assembly of the 
people, to answer accusations which, 
would then be laid against them. 

6. When they found them not. Paul 
and Silas had probably, to elude the 
crowd, repaired to another house.. 
II These that have turned the ivorld uji'.. 
side doic?i, &c. Their language was 
the outbreak of excited and extrava^- 
gant feeling. They would represent 
these two men as going about every 
where, putting the people in commo- 
tion, and overturning society. 

7. Jason hath received ; entertained 
as guests under his roof || These all 
do contrary to the decrees of Cesar., 
&c. Paul and Silas, and their adhe- 
rents, were thus charged with sedition 
and rebellion against the Roman em- 
peror, because they professed to honor 
Jesus as a king. The word king was 
applied to the Roman emperor; and 
wherever the Roman power extended, 
no one besides the emperor, or with- 
out his permission, as in the case of 
dependent kings, could wear the title 
king as a term of civil office. Of 
course, then, to maintain the interest 



230 



ACTS. 



[a. d. 53. 



8 And they troubled the people, 
and the rulers of the city, when 
they heard, these things. 

9 And when they had taken se- 
curity of Jason and of the other, 
they let them go. 

30 And the brethren immedi- 
ately sent away Paul and Silas by 
night unto Berea : who coming 



of any other person than the em- 
peror, as king, in the civil sense of 
the terra, would be seditious. These 
evil-minded Jews took advantage of 
the common people's ignorance, and of 
the magistrates' loyalty. For neither 
the people nor the magistrates would 
at once, without explanation, perceive 
the meaning of the word king, as ap- 
plied to Jesus. Similar pohcy was 
adopted by the chief priests against 
Jesus, in order to excite Pilate's fears, 
and to procure his consent to the 
death of Jesus. They accused Jesus 
of making liimself a king, and thus of 
being a rebel ao-ainst Cesar. See 
Luke 23 : 2. John 18 : 33—37. 19 : 12. 

8. They troubled the people and the 
rulers. The people would be agitated 
with fear that a Roman force would 
be brought against them, if seditious 
men, as Paul and Silas, and their ad- 
herents, were declared to be, were 
harbored in the city. The magis- 
trates would participate in this fear, 
and would also dread a popular 
tumult, which might, in existing cir- 
cumstances, be easily raised. 

9. When they had taken security 
of Jason, &c. Jason and those who, 
with him, had been brought before 
the magistrates (v. 6), entered into 
an engagement that Paul and Silas 
should leave tlie city, as Avould ap- 
pear by the following verse. They 
gave security for this, perhaps, in a 
certain sum of money, which they 
were to forfeit in case of their engage- 
ment's being violated. 

10. The brethren — sent aicay Paul 
and Silas. Though Paul and Silas 
left Thessalonica, yet the doctrine 
they had introduced remained, and 
was seed which brought forth much 
fruit. See the apostle's two Epistles 



thither, vrent into the synagogue of 
the Jews. 

11 These were more noble than 
those in Thessalonica, in that they 
received the word 'svith all readi- 
ness of mind, and searched the 
scriptures daily, whether those 
things were so. 

12 Therefore many of them be- 



to the Thessalonians. || Berea; an- 
other city of Macedonia, south-west 
from Thessalonica, and not far from it. 
II JVent into the synagogue of the Jews ; 
as was their custom. See on v. 2. 

11. These were more noble; noble 
minded, that is, generous and well 
disposed. || And searched the scrip- 
tures. It was the Jews and pros- 
elytes, to whorn Paul and Silas here 
presented the gospel; they would, of 
course, if Vv^ell disposed, examine the 
Scriptures of the Old Testament, to 
ascertain whether the sentiments ad- 
vanced agreed with the word of God. 
The apostles constantly appealed to 
the Old Testament, as showing what 
was to be the character of the Mes- 
siah, and as predicting his sufferings 
and resurrection ; and thus they vin- 
dicated the claims of Jesus to be 
received as the Messiah and Saviour. 
See v. 3. 

A GOOD EXAMPLE we have in the 
Bereans. They searched the Scrip- 
tures daily. 

12. Therefore many of them believed. 
The agreement between the senti- 
ments advanced by Paul and Silas, 
and the Old Testament, was soon 
discerned ; and, as a consequence, 
many received the truth, and believed 
in Jesus. As in the case of the Be- 
reans, so, generall}'-, a careful and 
devout study of the Scriptures leads 
to true faith in Christ. — It is worthy 
of serious consideration, that some 
distinguished opposers of the Chris- 
tian religion have candidly acknowl- 
edged that they had not read the 
New Testament. And men who 
have read it, and maintained a decided 
hostility to the religion of Jesus, read 



A. D. 53.] 



CHAPTER XVU. 



231 



lieved ; also of honorable women 
which Vv-ere Greeks, and of men 
not a few. 

13 But when the Jews of Thes- 
salonica had knowledge that the 
word of God w^as preached of 



it not with candid and ingenuous 
rninds, but with a predisposition to 
judge unfavorably, and to cavil. 
!| Of honorable women, &c. See on 
V. 4. 

13. The JciDS — came thither also. 
The spirit of envy (v. 5) is restless. 
The Jev/s of Thessalonica could not 
be contented with removing from 
their own city these distinguished 
ministers of Jesus; but sought still 
to interrupt their labors, to the full 
extent of their ability. Sometimes, 
the enemies of the cross are more 
active in opposing religion than its 
friends are in maintaining it, and put 
themselves, occasionaUy, to greater 
inconvenience in opposing the gospel, 
than do the servants of Jesus in seek- 
ing to advance his cause. || .^nd 
stirred up the people ; created a pop- 
ular tumult. Before the Jev/s from 
Thessalonica came to interfere with 
Paul and Silas, there was no dis- 
turbance among the people. There 
was, indeed, an earnest attention to 
the subject of religion, and many 
were becoming followers of Jesus, 
but not with public disorder or 
tumult. These Jews, however, were 
v/illing to throw the public mind into 
agitation, in the hope of casting 
odium on the Christian cause. Could 
they produce this effect, they cared 
not for the inconsistency of their 
fstirring up the people, though they 
had made this a charge against Paul 
and Silas. Compare v. 6. 

14. The brethren sent away Paul. 
As on a former occasion (14 : 19), 
so now, Paul v/as eminently the ob- 
ject of the Jews' ill-will, as being 
clearly the leader of the Christian 
cause. It was particularly Paul, v/ho 
was so powerful an advocate of the 
Christian cause, and whose influence 
was the greater because he had been 
an avowed and earnest defender of 



Paul at Berea, they came thitheif 
also, and stuTed up the people. 

14 And then immediately the 
brethren sent away Paul, to go as 
it were to the sea : but Silas and 
Thnotheus abode there still. 



the Jewish faith, and persecutor of 
the Christian name, that the Jews 
sought to circumvent. Hence it was 
Paul whom the Christian brethren 
now sent from Berea, to avoid the 
ill designs of the Jews, while Silas 
and Timotheus still remained there, 
11 To go., as it were, to the sea. These 
v/ords, in connection with the map, 
may make the impression, that the 
brethren, in sending away Paul, made 
a show of going to a seaport to take 
ship, while yet, perhaps, they meant 
to conduct him to Athens (v. 15), 
and possibly by land ; thus, by a 
stratagem, deceiving his persecutors, 
and eluding their vigilance. There 
is nothing, however, in the connec- 
tion which prevents us from suppos- 
ing that he went to Athens by sea. 
There was a seaport named Pydna, 
not far from Berea, whence he might 
sail for Athens; and it is wholly 
reasonable, that he might wish to 
avoid the opposition of the Jews, 
which he might still further en- 
counter, should he pass through the 
cities between Berea and Athens. 
But whether he actually sailed to 
Athens, or circumstances made it 
more convenient to go by land, does 
not appear. In regard to the ex- 
pression, as it iccre, the best Greek 
scholars give a different translation 
of the original. They consider the 
original as simply conveying the 
idea of direction towards the sea. 
11 Silas and Timotheus abode there 
still. It would seem that Timotheus 
had been left at, Philippi with Luke, 
when Paul and Silas left Philippi. 
See on 16 : 40. But from the men- 
tion of Timotheus here, it may be 
concluded that he, also, shortly after 
left Philippi, and rejoined Paul and 
Silas at Berea. In a similar manner, 
Paul now departed from Berea, leav- 
ing there Silas and Timotheus. 



232 



ACTS. 



[a. d. 54. 



• 15 And they that conducted 
Paul brought him unto Athens : 
and receiving a commandment 
unto Silas and Timotheus for to 
come to him with all speed, they 
departed. 

16 Now, while Paul waited for 
them at Athens, his spirit was 



15. Athens. This was the chief 
city of ancient Greece. It was so 
named in honor of the heathen deity 
Minerva, Avhose name, in Greek, was 
Mhene. The city was the seat of the 
fine arts, was the resort of philos- 
ophers, and Avas the birthplace of 
many eminent men. The inhabitants 
were distinguished for military valor 
and general intelligence. || A com- 
mandment unto Silas and Timotheus 
to come to him; from Berea, where 
he had left them. v. 14. He in- 
tended that they should meet him at 
Athens. 

16. His spirit was stirred in him., 
&.C. ; his soul was deeply affected, at 
seeing so many evidences, that the 
Athenians, with all their intelligence 
and refinement, knew not God. || He 
saw the city ichoJly given to idolatry ; 
full of idols. The Athenians were 
excessively devoted to idolatry. They 
introduced idols into their city from 
every part of the world with which 
they had connection, aiming to honor 
every deity that was any where wor- 
shipped, and supposing that the 
greater the variety of gods, the more 
sure might they be of divine protec- 
tion and of prosperity. Thus Athens 
had, according to the declaration of 
an ancient author, more images than 
all the rest of Greece ; and another 
satirically remarks, that it was more 
easy to find there a god than a man. 
" On every side," says another, 
" might be seen altars, sacrificial 
victims, and temples." The gods 
acknowledged here are said, by an 
ancient Greek writer, to have been 
thirty thousand. So fearful were the 
Athenians of omitting any god that 
might possibly exist, that they erected 
altars to unknown gods. 

17. Disputed he in the syn/igogjie. 



stirred in him, when he saw the 
city wholly given to idolatry. 

17 Therefore disputed he in 
the synagogue with the Jews, and 
with the devout persons, and in 
the market daily with them that 
met with him. 

18 Then certain philosophers 



The word dispute, as now understood, 
does not convey the proper idea of 
Paul's speaking to the Jews. The 
term discoursed js nearer the meaning 
of the original word. Paul discoursed 
to the Jews in the synagogue, dis- 
cussing not so much the general na- 
ture of true religion, in distinction 
from the idolatry which prevailed in 
Athens, as exhibiting and enforcing 
tire proofs of the Messiahship of Jesus. 
This was the theme on which he 
dwelt in his preaching to the Jews ; 
and with this would be connected all 
the cardinal points of the Christian 
religion. Compare v. 3. In his in- 
terviews with the Athenians in the 
market, his manner would naturally 
be more like that of a disputant, 
calmly, yet earnestly, debating the 
subject of religion with those who 
were willing to listen to him, or to 
take part against him . || Devout per- 
sons ; Greek proselytes, as distin- 
guished from Jews. Compare v. 4. 
II In the market. See on 16 : 19. The 
market, or forum, was a place of pub- 
lic resort, and was convenient for 
holding discussions, as men of all 
professions and characters might be 
found there. There were many such 
public places in Athens. There was 
one in particular, in the most thickly 
inhabited part of the cit}^, and in the 
vicinity of the place where the Stoic 
philosophers used to hold their dis- 
cussions. It was known by the name 
Eretria, and was probably the one 
which is here m.eant. || Them thai 
met 7cith him ; any that came there. 
These would be many, as this forum 
was a place of very public resort, and 
philosophers and other distinguished 
men were in the habit of there pro- 
posing and discussing their favorite 
views. In no better, and even in no 



A. D. 54.j 



CHAPTER Xm 



233 



of the Epicureans, and of the 
Stoics, encounterecl hini. zlnd 



more respectable, way, could Paul 
call public attention to himself as a 
teacher of religion. 

18. Certain philosophers ; learned 
men, who devoted themselves to 
speculations concerning the human 
soul, man's duties, his highest good 
and destiny, and concerning the gods. 
Philosophtj, among the ancients, in- 
cluded the subject of men's moral and 
religious relations and duties quite as 
much as, if not more than, that of the 
faculties and employment of the hu- 
man mind. It professed also to ex- 
plain the formation of the universe 
and the nature of the gods. The 
Athenian philosophers, thus making 
i-eligion a prominent part of their 
speculations, would feel a special in- 
terest in Paul, as a professed teacher 
of a new religion, and would readily 
enter into discussion. They cher- 
ished much pride of opinion, and 
Vv^ould seize on an opportunity to vin- 
dicate their ov/n opinions, and to dis- 
play their reasoning powers. || The 
Epicureans; philosophers, so named 
from their founder Epicurus, who 
commenced teaching in Athens about 
306 years before Christ. Their lead- 
ing sentiments were, that man's high- 
est good consists in his personal happi- 
ness, and that virtue is to be pursued 
and vice shunned, not for their own 
sakes, on account of their own nature, 
bat on account of their influence on 
man's happiness. They v/ere atheists, 
believing the universe to have been 
formed by the concurrence of indivis- 
ible atoms which had existed from 
eternity. They disbelieved, of course, 
the doctrine of a divine providence ; 
and though they professed to believe 
in the existence of beings of a higher 
order tlian man, and used the word 
gods, yet they considered the gods as 
wholly indifferent to this world and 
to the interests of the human race. 
To the souls of men they ascribed no 
higher origin than they did to the 
material universe, and regarded both 
as destined to destruction. Tlie idea 
of a future life was not cherished by 
20* 



some said, What will this babbler 
say ? other some, He seemeth to 



them. II The Stoics. These philos- 
opliers derived their name from the 
Greek word stoa, m.eaning porch, or 
portico, and applied to the j^iace 
where their founder, Zeno, held his 
discussions and delivered his doc- 
trines. The moral principles of this 
sect were of an elevated order, and 
inculcated indifference to pain and 
suffering. They cherished, however, 
an inordinate pride. The universe, 
according to the system of the Stoics, 
is controlled by fate, or a fatal neces- 
sity, to which even the Supreme 
Being is subject, and between God 
and men they acknowledged no ma- 
terial difference, so far as morals are 
concerned, both being bound by an 
unalterable necessity of nature. They 
conceived the essence of God to be 
fire, diffused throughout the universe, 
and tlie souls of men to have pro- 
ceeded from that original fire, and 
destined to vanish away by returning 
to it, or being absorbed in it. Their 
sentiments, however, were not fixed 
and uniform in regard to the condi- 
tion of the human soul hereafter; 
some of them believing, that human 
souls would continue to exist till the 
world should be consumed by fire, 
but none believing in the real im- 
mortality of the soul. — Between 
the apostle and these sects of phi- 
losophers, there was an utter dif- 
ference as to morals and religion. 
II Encountered him; entered into dis- 
cussion with him. II This babijler ; a 
mere prater, not worth attention. 
Thus did some of these self-conceited 
philosophers and their adherents ex- 
press their contempt for Paul. They 
had imbibed such false principles, 
and were so puffed up with a falsely 
called science, that they thought him 
worthy on\y to be jeered at as a re- 
tailer of trifling, impertinent talk. 
Compare 1 Cor. 1 : 18. Matt. 11 : 
25. The gospel, so far as they ob- 
tained some ideas respecting it, ap- 
peared foolishness to them. 1 Cor. 
1 : 18, 23. And thus they furnished 
an illustration of the sentiment ex- 



234 



ACTS. 



[a. d. 54. 



be a setter forth of strange gods : 
because he preached uuto them 
Jesus, and the resuiTectiou. 



pressed by our Lord in Matt. 11 : 25 — 
" Thou hast hid these things from the 
wise and prudent, and hast revealed 
them rmto babes." !| A setter forth 
of strange gods; a proclaimer and 
advocate of foreign gods, of gods not 
hitherto known in Athens. This 
circumstance v.'ould, in itself, be no 
strong objection against a pubhc 
teacher, a,s the Athenians had" been 
desirous to pay honor in their city to 
all divinities ; but the fact that a per- 
son should make knovrn a new divin- 
ity, would naturally excite attention, 
and at first, surprise, j] Because he 
preached to thtrn Jesus and the resur- 
rection. The sacred writer thus 
shows the ground on which these 
men considered Paul as makino- 
known a new god ; for when they 
called him a proclaimer of strange 
gods, they probably spoke hyperbol- 
ically. The Athenians supposed that 
Jesus was the name of a new divinity, 
like the names, which were in current 
use among them, of heathen gods. 
They obtained some indistinct ideas 
from the apostle's statements ; and 
their minds were so much preoccu- 
pied with heathenish notions, that 
they readily attached these notions to 
the name of Jesus. He had also an- 
nounced to them the resurrection from 
the dead. See vs. 31, 3'2. They 
seem to have partially apprehended 
the apostle's views ; and some of 
these views they associated with their 
heathen notions of the Deity, and 
some were quite new to them and 
hitherto unthought of. Attracted b}' 
a love of novelty and of disputation, 
they wished to hear still further from 
him. 

19. And they took him, and brought 
him unto Areopagus. There is no 
intimation that any violence was 
done to the apostle, or that he was 
apprehended by the civil authority. 
The movement originated, probably, 
with the philosophers, who wished to 
hear more, and to have v.n opportunity 
to discuss the subject which Paul had 



19 And they took him, and 
brought Jjim unto Areopagus, say- 
ing, May we know what this 



I introduced. There would natm-ally 
be among those who had heard Paul, 
both philosophers and others, persons 
very deshous to hear still further : 
some with an honest intention to as- 
certain his views, others with a de- 
sign to cavil, and still others from a 
love of being in a crovrd, and of 
hearing a public address or debate. 

j Some might have had mischievous 
motives ; but the whole proceeding 
has the air of a popular, though not 
tumultuous, and indeed respectable, 
excitement to gratify curiosity, rather 

! than of a judicial movement, or of an 
iU-designed concourse. The word 
Areopagus would have been more 
properly translated Mars-hili, as it is 
in V. 22; as it here designates the 
place to which the apostle vras con- 
ducted, not the Athenian com-t, called 
the Areopagus, and so called from 
this place, where its sessions were 
held. Mars-hill was an elevation 
west of the cit}', and not far from the 
Acropolis, or citadel of Athens. It 
commanded a splendid view of the 
stately temples and other edifices of 
the city, and was a very convenient 
place for holding assemblies. It was, 
as has already been intimated, the 
seat of the celebrated Athenian court, 
and was fitted up in a manner suit- 
able for accommodating an audience 
at a public address or discussion, as 
well as for the sessions of the court. 

j It derived its name from its having 
been consecrated to Mars, the heathen 
god of war ; or from the mythologi- 
cal story that Mars was tried here by 
a council of twelve gods, for the mur- 
der of a son of Neptune, Mars being 
the first who was here arraigned for 
trial. — It was not before the Athe- 
nian court, called the Areopagus, that 
Paul was brought. For there is no 
hint of any accusation ; nor was his 
address directed to judges, or mem- 
bers of the court, but to the people, 
v. 22. Nor was his address a vin- 

I dication of himself, but a statement 

1 of the chief articles of religious doc- 



A. D. 54.] 



CHAPTER XVn. 



235 



new doctrine, whereof thou speak- 
est, is ? 

20 For thou bringest certain 
strange things to our ears ; we 
would know therefore what these 
things mean. 

21 (For all the Athenians and 
strangers which were there, spent 



trine, as held and taught by him. In 
all probability, some of the more in- 
fluential persons at the forum, or 
market, suggested the propriety of 
the company there collected together 
going in a mass to Mars-hill, to lis- 
ten to an address from Paul, or to 
a discussion between him and the 
philosophers; and the proposal was 
at once adopted. || May we know, 
i&c. The Athenians were remark- 
able for their politeness and refine- 
ment ; and the manner in which they 
thus prepared the way for Paul to 
make known his sentiments, was 
designed to be, apparently at least, 
respectful. The philosophers had no 
heartfelt respect for Paul, but were 
glad to have an opportunity for de- 
bate, and doubtless expected an easy 
triumph over a Jew. 

20. Thou bringest certain stra,nge 
things; new, unheard-of, and sur- 
prising things. |j We loould know 
therefore what these tilings mean ; 
we wish to hear more' fully, and to 
know what your views will turn out 
to be. 

21. For all the Athenians, &c. ; a 
remark made by Luke, to show the 
disposition of the Athenians, and to 
account for the readiness of the as- 
sembly to hear the apostle. This 
statement of Luke agrees with no- 
tices which frequently occur in an- 
cient writers respecting the Athe- 
nians. They were remarkable for 
spending time in places of public 
resort, for learning and telling the 
news, and for light conversation. 
There were no fewer than three hun- 
dred and sixty places in the city, 
where people of the lower orders 
were in the habit of meeting one 
another for conversation ; while tlio 
more respectable classes had also 



their time in nothing else, but 
either to tell, or to hear some new 
thmg.) 

22 Then Paul stood in the midst 
of Mars-hill, and said, Ye men 
of Athens, 1 perceive that in 
all things ye are too supersti- 
tious. 



their places of resort for the same 
purpose. II Strangers which loere 
there ; foreigners, who had become 
resident in Athens, or who were 
merely sojourning there for business 
or pleasure. The character which 
Luke here gives of the Athenians, 
is also ascribed to them by two of 
their own distinguished writers, De- 
mosthenes and Thucydides. 

22. In all things ye are too super- 
stitious. The best writers are agreed, 
that the apostle intended here to ac- 
knowledge the great respect which 
the Athenians professed for the gods, 
rather than to charge them directly 
with being excessively superstitious. 
This respect, he acknowledged, they 
showed in all things ; that is, in all 
the ways which had been devised for 
honoring the divinities. The ori- 
ginal word, translated . too supersti- 
tious, was used by the Greeks in a 
good sense, as meaning religiously 
disposed, reverencing the divinities. 
It has, also, here, in the Greek, the 
comparative form, as though the 
apostle would grant to the Atheni- 
ans, that they were more religiously 
disposed, more regardful of honor to 
the gods, than were the people of 
other cities ; or, that they were very 
religiously disposed, that is, in their 
ivay. By such a declaration, he 
would be likely to gain their atten- 
tion and good-will, and thus prepare 
them to hear respecting the true God. 
He by no means commended their 
inordinate devotion to idolatry, but 
simply accorded to them the credit, 
to which they were well entitled, and 
an acknowledgment of which would 
be gratifying to them, of being unu- 
sually interested in paying honor to 
supposed deities. At the same time, 
the word he used being commonly 



ACTS. 



[a. d. 54. 



23 For as I passed by, and be- 
held your devotions, I found an 
altar with this inscription, TO 

employed in reference to the heathen 
divinities, there would be no contra- 
diction betvreen his opening remark 
and the conclusion to wJiich the 
Athenians must have seen that his 
address tended ; namely, that they 
were ignorant of the true God, and 
of the vrorship wlaicli is his due. 

23. As I passed by; as 1 passed 
through the streets of your city. 
j| And Icheld your devotions. The 
word devotions does not here mean the 
performance of religious worship, or 
of the sacred rites, but the objects 
which the Athenians held as sacred, 
or regarded devoutly ; such as the 
temples, altars, and images conse- 
crated to different divinities ; the 
sacred places and sacred things which 
every where met the eye in Athens. 
j| I found an altar icith this inscrip- 
tion, TO THE UXKXOWN GOD. 
There were altars in Athens, dedicated 
to no particular gods, and bearino- no 
name. There were, also, other altars 
dedicated to unknoicn and foreign 
gods, without making reference to 
any one divinity. Paul found, also, 
an altar dedicated particularly to 
some one unknown God ; and his re- 
marks seem to imply, that the God, 
to whom they had thus ig-norantlv 
erected an altar, was the true God, of 
whom they had obtained some knowl- 
edge, and to whom they thus paid a 
sort of reverence. How any of the 
Athenians obtained such an idea as 
led them to erect this altar, Ave are 
unable to explain. It is certain, that 
some of the reasonings of distin- 
guished ancient philosophers pro- 
ceeded on the principle that there 
must be one supreme God, immensely 
different from, and superior to, the 
mass of heathen divinities.- From 
the knowledge of God, too, which, in 
various desrces and throuffli various 
channels, was extensively spread by 
means of the Jewish nation, and from 
some very early tradition, it is very 
conceivable that some persons were 
impressed with a belief that there 



THE L NIvNOWN GOD. Whom 
therefore ye ignorautly "worship, 
him declare I unto you. 

must be a God different from the 
acknowledged ones, but of whom 
they were very ignorant, and that 
they erected this altar to his honor, 
in hopes that light would be shed on 
the subject, and that the unknown 
God would, by and by, be made 
known to them. Such a view seems 
to accord better with the apostle's 
language, than does the supposition 
that he sagaciously turned to his pur- 
pose the incident of his finding an 
altar erected to an unknown god, 
without the slightest reference, on the 
part of its builders, to the real God. 
It is worthy ' of distinct notice, that 
the apostle took not only an inter- 
esting, but also a wholly unexcep- 
tionable, way of making known the 
true God, and of vindicating his 
claims to men's worship. For, not- 
vrithstanding the willingness of the 
Athenians to make their city the seat 
of all the gods, it was a law that no 
new divinity should be introduced 
without the permission of the senate, 
or court, of the Areopagus. But 
Paul infringed upon no law, and 
could not therefore be exposed to an 
accusation of makingf known a new 
God, since he only undertook to 
show the character and vindicate the 
claims of one to whom he had found 
an altar already erected, but of whom 
the people were profoundly ignorant. 
Il Whom therefore ye ignorantly icor- 
ship ; vrhom, though ignorant of his 
character, you have honored with 
this external token of worship. The 
apostle did not mean to convey the 
idea that true worship was paid to 
this unknown God, but that reli- 
gious respect was paid to him, so far, 
at least, as that an altar had been 
erected to him. — It is humbling to 
see how little human wisdom can 
avail, unaided by revelation, as to 
acquiring a correct knowledge of 
God. 

24. The apostle then proceeded to 
unfold the nature of the true God 
and of the worship which is his due, 



A. D. 54.] 



CHAPTER XVn. 



237 



24 God that made the world, 
and all things therein, seeing that 
he is Lord of heaven and earth, 



to exhibit him as the great gov- 
ernor and benefactor of men, and 
their final judge. In this address 
(of which, however, we have proba- 
bly only a summary), the apostle 
distinctly combated the chief errors 
of the philosophers in whose presence 
he was speaking, and those of the 
common people. 

God, that made the world, and all 
things therein. To us the thought 
is perfectly familiar, that the universe 
V\^as originally made by God, so that 
he is truly the Creator of the uni- 
verse out of nothing. Yet this is a 
thought which the ancient philos- 
ophers had not acquired. If they 
acknowledged a God as concerned 
in producing and arranging the uni- 
verse, they thought of him as an ar- 
chitect, disposing of materials already 
existing, rather than as an original 
creator of the materials themselves. 
Matter they mostly held to bo eter- 
nal, as well as God himself; and the 
Epicureans, as has already been stat- 
ed, believed the present world to 
have grown out of the casual concur- 
rence of innumerable eternal atoms ; 
while the Stoics taught that there are 
no beings but material substances, 
and that the active principle which 
pervades passive matter, and which 
may be called God, is the original 
fire. The apostle distinctly an- 
nounced a real, personal God, who 
truly created the world and all 
things in it. H Dwelleth not in tem- 
ples made with hands. Such was the 
influence of the prevalent idolatry, 
that the common people indulged the 
unworthy conception of gods who 
could be restricted to the narrow 
limits of a temple. But such an 
idea the apostle represented as to- 
tally unsuited to the Creator of all 
things. He, the possessor and gov- 
ernor of heaven and earth, is 
confined to no place. These gross 
ideas respecting God were opposed, 
however, by some of the philoso- 
phers, who put the inquiry — How 



dwell eth not in temples made with 
hands ; 

25 Neither is worshipped with 



the Deity could be shut up in tem- 
ples ? In distinction from the low 
and unworthy conceptions of the 
divine Being v/hich prevailed among 
the people, — at least, in heathen 
countries, — it is interesting and in- 
structive to notice the thought which 
was made familiar to all classes 
among the Jews, as expressed in 
Solomon's dedicatory prayer (1 Kings 
8 : 27) — " But win God, indeed, 
dwell on the earth ? Behold, the 
heaven and heaven of heavens can-' 
not contain thee ! how much less 
this house which I have builded ! " 
Nor can we fail to recall here our 
Lord's declaration in John 4 : 23, 24 
— "God is a spirit; and they that 
worship him must worship in spirit 
and in truth." 

25. Neither is icorshipped icith 
mens hands., as though he needed any 
tiling ; more correctly, Nor is served^ 
or mivMt.erp.d unto, by men's hands. 
Allusion was made to the heathen 
modes of worship, in which sacrifices 
and offerings of various sorts were 
made to the gods, prompted by the 
idea that the gods had bodily organs 
and appetites which needed such 
offerings ; and that they were ap- 
peased by the offering, or were made 
angry by the withholding of these 
gifts. It was a current notion among 
the heathens that the gods fed on 
the fumes of sacrifices. The true 
God is not thus served, or ministered 
unto, by men ; he is a spirit, inde- 
pendent of men, not needing any 
thing that mortals can offer. Com- 
pare Ps. 50 : 12 — 14. II Seeing he 
giveth to all, &c. So far from his 
being dependent on men, they are 
wholly dependent on him for all 
things ; he being the author of their 
life, and giver of all their benefits. 
II Life and breath. The true God 
gives men life, and sustains the vital 
breath. How different the apostle's 
view from that which prevailed 
among the heathen ! The true God 
is the creator and upholder of men, 



238 



ACTS. 



[a. d. 54. 



men's hands, as though he needed 
any thing, seeing he giveth to all 
life, and breath, and all things ; 

26 And hath made of one blood 
all nations of men for to dwell on 
all the face of the earth, and hath 

giving them all their blessings, and 
in no wise dependent on them. The 
heathen common people, on the con- 
trary, — such were their low and con- 
fused notions, — conceived of the gods 
as participating in many of the im- 
perfections, and even vices, of men. 

26. Mnd hath made of one hiood all 
nations^ &c. Here, again, the apostle 
sought to correct a foolish and hurt- 
ful error of the Athenians. They 
regarded themselves as eminently 
superior, in respect to their origin, to 
all other people, in consequence of 
their having, according to their fa- 
vorite view, sprung out of the soil of 
Attica, and thus highly distinguished 
from other people, who became pos- 
sessors of the countries they inhab- 
ited, by invasion or conquest. On 
the contrary, Paul afhrmed that all 
men sprang from one common stock, 
and are to be traced to the same 
original pair, constituting one race. 
All nations of men have a common 
blood-relationship to the first progen- 
itor. Ij To dwell on all the f ace of the 
earth. The various nations, descend- 
ed from a common parental stock, 
and being therefore kindred to one 
another, the common Creator de- 
signed to be spread over all the 
earth, as joint possessors of the 
world. 11 And hath determined the 
times before appointed., &c. As the 
nations are here spoken of, the apos- 
tle had reference, probably, to the 
times of the rise and fall of nations. 
These were determined, or appointed, 
by the great Governor of all the 
nations. Ke, too, as being the God 
of providence, had marked the places 
v/here their abode should be, and 
the extent of their territories. — Men 
of all nations, however different in 
government, intelligence, complex- 
ion, and other outward circum- 
stances, had a conimon progenitor, 



determined the times before ap- 
pointed, and the bounds of their 
habitation ; 

27 That they should seek the 
Lord, if haply they might feel after 
him, and find him, though he be 

and ought to cherish the feeling that 
they are brethren. What a ditierent 
aspect would the world assume, if 
this principle were acknowledged ! 
How would it banish cruelty and 
oppression, and introduce firiendsiiip 
and a universal desire to seek one 
another's good ! 

27. The design of God in fur- 
nishing these proofs of his existence 
and providential care is now stated. 
— That they might seek the Lord; 
seek a knowledge of his character 
and will, and seek his favor. |] If 
haply they might feel after him., and 
find him.. By searching for knowl- 
edge of God, and for his favor, they 
would succeed in finding him. The 
idea presented by the apostle, seems to 
be that of a person feeling around him 
for some object of interest which is 
really near him, and, having lighted 
on it, to keep hold of it, feeling it 
again and again, and becom.ing as- 
sured that he has found it. So God 
has spread all around men evidences 
of his being and of his kind care, to 
excite their attention to himself, so 
that they may seek knowledge of 
him, and, by following the intima- 
tions which he gives, may come to a 
true acquaintance with his character 
and will. 1| Though he he not far 
from CTiry one of ns. God has so 
constituted us, and placed us in such 
circumstances, that searching for 
him is necessary, though, indeed, he 
is constantly near every one of us, 
and therefore the manifestations of 
his being and of his will are not to 
be sought from afar, lie is near to 
every one ; all around us, as we may 
say, and vt^ithin us ; so that if any 
one honestly and earnestly socks, he 
will not feel after God in vain, but 
will attain the object of his search, 
and have gratifying evidence that he 
has found it. 



A. D. 54.] 



CHAPTER XVn. 



239 



not far from every one of us: 
28 For in him we live, and 



28. For in him ice live, &c. As 
showing that God is very near to 
every one of us, the apostle affirmed 
our entire dependence on him, and 
the most intimate connection which 
siibsists between him and us in re- 
gard to our hfe, our power of action, 
and our whole being, both bodily and 
spiritual. So intimately connected 
with God are we in these respects, 
that he is the ground on which our 
existence rests, the source whence 
we have proceeded, and from which 
all our activity is constantly supplied, 
and which is essential to our whole 
being. This remark of the apostle 
was brought forward to confirm his 
view of God's being very near to each 
one of vs. While, then, it proves, in 
general, our entire dependence on 
God, and shows that it is 5?/ him we 
exist and exert our faculties, it means 
still more. It shows an intimate re- 
lation, sustained by God towards us 
in respect to our being, and our de- 
pendence on him, as an ever-present 
and all-surrounding spirit, by whose 
agency our life is sustained, our 
powers exert themselves, and our 
whole being, in all its parts, both 
animal and spiritual, is upheld. The 
idea of the apostle is siinilar to that 
conveyed in the 139th psalm, which 
celebrates the omnipresence of God ; 
and particularly may we compare 
with the apostle's declaration, the 
words of the psalmist in the fifth 
verse of the psalm just mentioned — 
" Thou hast beset me behind and 
before, and laid thine hand upon 
me ; " and in vs. 7 — 10 — " Whither 
shall I go from thy spirit or whither 
shall I liee from thy presence ? If I 
ascend up into heaven, thou art 
there : if I make my bed in hell, be- 
hold, thou art there. If I take the 
wings of the morning, and dwell in the 
uttermost parts of the sea, even there 
shall thy hand lead me, and thy right 
liand shall hold me." The language 
of the apostle is more definite and ex- 
act than that of the psalmist, in affirm- 
ing the upholding efficiency of God, 



move, and have our being ; as cer- 
tain also of yom- own poets have 



by which our powers and our very 
being are sustained, without which, 
in other words, we could not have 
our being. There is another passage, 
which it may not be amiss to intro- 
duce, as tending to illustrate the 
apostle's language, namely, Jer. 23 : 
24 — " Do not I till heaven and earth ? 
saith the Lord." In other words, 
God is every where, an all-pervading 
spirit ; and all creatures are — so to 
speak — enclosed within the embrace 
of his presence, so that we are in 
him. No language, nor illustrations, 
can do any justice to this subject ; 
and we may well adopt the declara- 
tion of the psalmist in Ps. 139 : 6 — 
" Such knowledge is too wonderful 
for me ; it is high, I cannot attain 
unto it." II ^5 certain also of your 
own poets have said., &c. As still 
further impressing this idea of our 
dependence on God, and of our being 
sustained by his constant agenc}^, the 
apostle referred with approbation to a 
sentiment expressed by some of the 
Greek poets, with whom his hearers 
were familiar. These poets spoke of 
men as being the offspring of God ; 
and thus they showed whence men's 
being originated, and men's intimate 
connection with God, as to their life 
and powers, and their being sustained 
from day to day. As, the child is 
sustained by the parent, so, though 
far more intimately, are we sustained 
by God. As, in a well-regulated 
famll}'^, the father is the head, whose 
influence extends to all the members, 
and is felt in all the movements of 
the family, and vvdiose presence and 
constant agency are essential to its 
well-being, so, though unspeakably 
more recdly and intimately, do we 
subsist and act by virtue of a connec- 
tion with the ever-present and ever- 
sustaining Father of all. The nature 
of this connection is to us inexplicable. 
The fact only is asserted by the apos- 
tle ; and it is an exceedingly impor- 
tant truth, as showing the dut}'- of 
seeking a correct knowledge of God, 
and an interest in his favor, and as 



240 



ACTS. 



[a. d. 54. 



said, For we are also his offspring. 



showing encouragement to seek ; for 
God is inconceivably near to us, and 
will second every sincere endeavor 
to learn his will. The poets, whose 
language the apostle here quoted, 
were particularly Aratus of Cilicia, 
who flourished about two hundred 
and seventy-seven years before Christ, 
and Cleanthes, a Stoic philosopher, 
as well as poet, and the successor of 
Zeno. Cleanthes died about two 
hundred and forty years before the 
Christian era. Both of these writers 
employed expressions such as the 
apostle has quoted, in poems composed 
to the honor of Jupiter, whom the 
ancients often styled father of gods 
and men. What they said of him 
whom they described as the supreme, 
Paul transferred to the true God, and 
would thus prepare his hearers for 
fiiller disclosures respecting the 
claims of the true God. 

The Hymn of Cleanthes is a re- 
markable production. Its sentiments 
are, in general, so just and elevated, 
that 1 have thought it would well 
comport with the design of these 
Notes to introduce it here. The fol- 
lowing excellent version of it was 
made by Gilbert West, LL. D., a 
learned English "UTiter, from whose 
volume of Translations I have extract- 
ed it. In the seventh and eighth lines 
the reader will observe the sentiment 
which the apostle brought forward. 

THE HYMN OP CLEANTHES. 

O, under various sacred names adored ! 
Divinity supreme ! all-potent Lord ! 
Autlior of nature ! whose unbounded sway 
And legislative power all things obey ! 
Majestic Jove ! all hail I To thee belong 
The suppliant prayer and tributary song, 
To thee from all thy mortal oflspring due. 
From thee we came, from thee our being drew : 
Whatever lives and moves, great Sire ! is 
thine, 

Embodied portions of the soul divine. 

Therefore to thee will I attune my string, 
And of thy wondrous power forever sing. 
The wheeling orbs, the wandering fires above, 
That round this earthly sphere incessant 
move. 



29 Forasmuch then as we are 



Through all this boundless world admit thy 
sway, 

And roll spontaneous where thou point'st the 
way. 

Such is the awe impressed on nature round, 
When through the void thy dreadful thunders 
sound, 

Those flaming agents of thy matchless power, 
Astonished worlds hear, tremble, and adore. 

Thus paramount to all, by all obeyed, 
Ruling that Reason, which, through all con- 
veyed, 

Informs this general mass, thou reign'st 
adored, 

Supreme, unbounded, universal Lord. 
For, nor in earth, nor earth-encircling floods. 
Nor yon uthereal pole, the seat of gods, 
Is aught performed without thy aid divine ; 
Strength, wisdom, virtue, mighty Jove, are 
thine ! 

Vice is the act of man, by passion tost. 
And in the shoreless sea of folly lost. 
But thou what vice disorders canst compose. 
And profit by the malice of thy foes ; 
So blending good with evil, fair with foul. 
As thence to model one harmonious whole, 
One universal law of truth and right. 
But wretched mortals shun the heavenly 
light ; 

And, though to bliss directing still their 
choice, 

Hear not, or heed not, Reason's sacred voice. 
That common guide, ordained to point the 
road 

That leads obedient man to solid good; 
Tlience, quitting virtue's lovely paths, they 
rove, 

As various objects various passions move. 
Some, through opposing crowds and threat- 
ening' war, 

Seek power's bright throne, and fame's tri- 
umphal car ; 

Some, bent on wealth, pursue, with endless 
pain, 

Oppressive, sordid, and dishonest gain ; 
While others, to soft indolence resigned, 
Drown in corporeal sweets th' immortal 
mind. 

But, O great Father, thunder-ruling God ! 
Who in thick darkness mak'st thy dread 
abode ! 

Thou, from whose bounty all good gifts de- 
scend. 

Do thou from ignorance mankind defend. 
The clouds of vice and folly, O, control. 
And shed the beams of wisdom on the soul — 



A. D. 54.] 



CHAPTER XVn. 



241 



the offspring of God, we ought 
not to think that the Godhead is 
like unto gold, or silver, or stone, 
graven by art and man's device. 

Those rcidiant beams, by whose all-piercing 
flame, 

Thy justice rules this universal frame, 
Tliat, honored with a portion of thy liglit, 
We may essay thy goodness to requite 
With honorary songs and grateful lays, 
And hymn thy glorious works with ceaseless 
praise — 

The proper task of man : and, sure, to sing 
Of nature's laws, and nature's mighty King, 
Is bliss supreme. Let gods with mortals 
join ! 

The subject may transport a breast divine ! 

29. Forasmuch then, &c. The 
apostle now draws a conclusion re- 
specting the nature of the true God, 
and applies his preceding statement 
to the erroneous practices of the 
Athenians, as worshippers of idols. 
Since we are God's offspring, and 
have received from him a living, 
spiritual nature, how improper is it 
in us to conceive of God, our great 
Father, as resembling any lifeless 
material substance, however shaped 
and adorned it may be by human 
ingenuity ! and how improper is an 
image of gold, or silver, to be used 
as a representation of Him who is the 
Father of our spiritual natures, and 
who must be a greater and nobler 
Spirit than ourselves ! Unite with 
this thought the apostle's previous 
declaration, that God is most inti- 
mately present with evcrij one, as the 
giver and constant sustainer of his 
whole being, and therefore every 
where present as an all-surrounding 
Spirit, of most perfect knowledge, 
and of ceaseless agency, and how ut- 
terly contrary to right and to propriety 
it is, to consider an image a fit repre- 
sentation of such a being ! || !Ve 
ought not to think that the Godhrjid is 
like unto gold, &.c. ; the Deity is not 
Uke unto gold, &-c. See, for an im- 
pressive exhibition of the absurdity 
of image-worship. Is. 40 : 18 — 20. 
44 : 10—20. 46 : 1, 2, 6, 7. Jcr. 
10 : 3—5. 

21 



30 And the times of this igno- 
rance God winked at ; but now 
commandeth all men every where 
to repent : 

30. The times of this ignorance ; the 
time, thus far, during which this 
ignorant and unworthy mode of 
pretended worship has been practised. 
The apostle uses a soft expression, 
putting men's absurd idolatries to the 
account of their ignorance respecting 
God. This ignorance, however, was 
so connected with moral depravity, 
that it could not be an adequate ex- 
cuse. Hence the apostle, in his Epis- 
tle to the Romans (1 : 20 — 23), says, 
that men were " without excuse j 
because that, when they knew God, 
they glorified him not as God, but 
changed the glory of the incorrupt- 
ible God into an image made like to 
corruptible man,"&c. |1 God winked 
at ; God overlooked, acted as if he 
did not notice men's wickedness ; 
that is, he forbore to punish it ; he 
treated the ignorant nations with 
great lenity, and did not so directly, 
as he now does, proclaim his will to 
the nations. Compare 14 : 16. Not 
that he viewed with indifiference the 
idolatry into which the nations had 
plunged themselves, but he merciful- 
ly forbore in regard to it. There was 
an important object, also, to be gained 
by God's forbearing to punish the 
nations, and allowing them " to walk, 
in their own ways " (14 : 16 ) ; name- 
ly, the tendency of the human soul, 
in regard to religion, would thus be 
made manifest ; it would become per- 
fectly obvious that man, by his own 
wisdom, would not attain to right 
conceptions of God, and of the proper 
way of worshipping him, and to right 
feelings towards him. The need 
of a divine Teacher and Redeemer 
would be made plain. The time had 
been fixed, liowever, when a new era 
should be introduced, and God should 
cl(>arly and fully reveal his will, ex- 
posing the sinfulness of men, and 
calling the nations from their idolatry 
to just views and to acceptable wor- 
ship. This the apostle proceeds to 
show. II Koio commandeth all men 



242 



ACTS. 



[a. d. 54. 



31 Because he hath appointed a 
day, in the which he will judge the 

etcry ichere to repent. Idolatry of 
some kind was every -where practised, 
except among the Jews; but now, 
since Jesus has appeared, men are 
required to turn from it, and from all 
sin, with heartfelt penitence and ref- 
ormation. Every where, not merely 
in one favored nation, but for the 
benefit of the world, God has sent 
forth his message, calling on men to 
renounce their sinful and unworthy 
courses. It is implied here, as v.-as 
fully stated by the apostle on other 
occasions, that men's repentance of 
their sins would assuredl}^ be fol- 
lowed by forgiveness. — Let us lay to 
heart, that oztrs are not times of ig- 
norance. The true light is not only 
come into the world, but on us its 
brightest rays are shed. Let us fol- 
low it, that we may arrive at endless 
bliss. Alas ! how great will be our 
condem.nation, if we love darkness 
rather than light ! See John 3 : 10. 

31. Because he hath appointed a 
dmj., &c. The apostle presented to 
the Athenians a m.otive suited, if 
rightly apprehended, to lead them to 
renounce their unworthy opinions 
and their sinful practices. He de- 
clared to them that a day of judg- 
ment had been appointed, in which 
all men v." ill be brought to a just trial, 
and be dealt with, for their conduct on 
earth, according to righteous princi- 
ples. Repentance is, of course, indis- 
pensable to a preparation for that day, 
since, without holiness of character 
and the favor of God, future bliss 
cannot be attained. A righteous 
judgment must issue unfavorablj^ to 
those who continue in their sins. 
II By that man wliom he hath ordained ; 
whom he hath appointed to the office 
of Judge of the human race ; namely, 
Jesus Christ. Compare Matt. 25 : 
31, &c. John 5 : 22, 27. Acts 10 : 
42. 2 Cor. 5 : 10. || Whereof he hath 
given assurance ; hath given sure 
evidence. || In that he hath raised 
him from the drad. The proof which 
the apostle presented to the Athe- 
nians, that Jesus Christ had been 



world in righteousness, by thai 
man whom he hath ordained : 



appointed the Judge of men, consisted 
in the fact, which he distinctly an- 
nounced, that Jesus had been raised 
up from the dead. A most remark- 
able statement must this have ap- 
peared to any serious-minded persons 
in the assembly. The resurrection of 
Christ from the dead, never again to 
become subject to death, was a most 
striking fact in regard to him, and 
evidently marked hun out as appoint- 
ed to an unusual office. Jesus came 
from God, promised, indeed, to the 
Jews, as one that should spring from 
their nation, but designed to be the 
Author of blessings to the human race 
at large, and to be the Head of a spirit- 
ual family whose members should 
be gathered from every nation. As 
bearing a commission to bless the 
whole race with a new and spiritual 
religion, he was also to be the Judge 
of the whole race. The resurrection 
from the dead was the crowning evi- 
dence of his being what he claimed 
to be (Rom. 1:4); and this same 
event consequently proved him to be 
He who was appointed to judge the 
world. 

At this stage of his address, the 
apostle was probably interrupted, and 
hiiadered from com.pleting the course 
of thought on which he had entered. 
The mention of a resurrection from 
the dead excited contempt and ridi- 
cule in some parts of the assembly ; 
and the whole matter had assumed a 
more serious and convincing air than 
the philosophers had anticipated. 
They, and doubtless others, were 
willing to be released from further 
hearing so penetratm.g a discourse in 
opposition to their errors and sins. It 
Vv'ould have been extremely gratif}'^- 
ing to know how the apostle would 
have proceeded in addressing such an 
assembly, composed of heathens and 
of professed philosophers, on the dis- 
tinctive features of the gospel. He 
had, thus far in his address, been 
occupied with topics pertaining to 
natural religion, and had just come to 
a most interesting point, where we 



A. D. 54.] 



CHAPTER XVn. 



243 



whereof he hath given assurance 
unto all menyin that he hath raised 
him from the dead. 

32 And when they heard of the 
resurrection of the dead, some 
mocked : and others said, We will 

may suppose he would have intro- 
duced the name of Jesus, and entered 
on the proof of his having been sent 
from God with the revelation of life 
and immortality, as the Author of a 
nev/ religion, as the Saviour and the 
fmal Judge of men. We know what 
was PauT's manner of proving the 
Messiahship and authority of Jesus, 
when arguing with Jews who re- 
ceived the Old Testament and were 
expecting the Messiah; namely, by 
showing the fulfilment of prophecy 
in Jesus. See chapters 13th and ]4th. 
A somewhat different mode of reason- 
ing would, doubtless, have been pre- 
sented to the Athenians, as, in respect 
to religion, they occupied wholly dif- 
ferent'^ground from that of the Jews ; 
and we cannot but lament that we 
have not a specimen of the wise man- 
ner in which the apostle would have 
adapted himself to such an audience. 
In reasoning with the Athenians, it 
would hardly have been appropriate, 
as it was in reasoning with the Jews, 
to appeal at once and directly to the 
Old Testament, as an acknowledged 
revelation from God. Substantial 
proofs, of a somewhat different nature, 
would have been needed in order to 
maintain the authority of Jesus as 
the great Teacher and Saviour. Such 
proofs the apostle would have brought. 
But we must submit; thankful for 
the monuments which remain of his 
inspired wisdom and ability to vindi- 
cate the truth as it is in Jesus. 

32. And tchr-n they heard of the res- 
urrection of the dead, some mocked, : 
and others said, &c. To some the 
idea of a resurrection from the dead 
appeared so contrary to their notions 
of death, and of the destiny of human 
beings, that they regarded it un- 
worthy of their attention, and deserv- 
ing only to be scoffed at. Others, 
however, expressed their dissent in a 
more courteous manner. Feeling an 



hear thee again of this matter. 

33 So Paul departed from 
among them. 

34 Howbeit, certain men clave 
mito him, and believed : among 
the which ivas Dioiiysius the Ai'e- 

aversion to the apostle's views, and 
especially to his declaration concern- 
ing the resurrection of Jesus from 
the dead, and inclined to listen no 
longer to such sentiments, yet unv/ill- 
ing to treat him rudely, they gave 
him a polite hint that they had heard 
him enough for the present ; by and 
by, perhaps, they would hear him 
again. Had they really wished to 
hear more from Paul, they would not 
have declined hearing him further on 
this occasion. He had not wearied 
their patience, and they were not 
pressed for want of time. v. 21. That 
the latter mentioned persons, as well 
as the former, were desirous to cut 
short the apostle's address, though in 
the least offensive manner that pro- 
priety would allow, and with the 
politeness for which Athens was 
famed, appears from the contrast be- 
tween them and the persons men- 
tioned in the 34th verse, who sought 
his company still longer, and from 
the fact that Paul so soon left the 
city. See 18 : 1. He feU that there 
was no particular encouragement for 
his labors there. The people there 
v/ere too wise in their own esteem to 
regard what they would stigmatize 
as the foolishness of the gospel. 1 
Cor. 1 : 18—21. 

33. Paid departed from among 
them ; from the company assembled 
on Mars-hill. 

34. Certain men clave unto him, and 
believed. Some of the hearers were 
favorably impressed by the apostle's 
instructions, and really wished for 
additional opportunities of listening 
to him. They sought his company, 
and under his teaching became dis- 
ciples of Christ. 11 Diomjsius the 
Arcopagite ; a member of the Athe- 
nian court, or, the Areopagus. Com- 
pare on v. 19. His belonging to this 
court shows him to have been one of 
the most eminent citizens; for its 



244 



ACTS. 



[a. d. 54. 



opagite, and a woman named 
Damaris, and others with them. 

CHAPTER XVin. 

3 Paul laboreth with his hands, and preach- 
eth at Corinth to the Gentiles. 9 The 
Lord encourageth him in a vision. 12 He 
is accused before Gallio the deputy, but is 
dismissed, 18 Afterwards passing from city 
to city, he strcngtheneth the disciples. 

members were selected from the best 
famihes, and were men of high repu- 
tation. Eusebius, the early ecclesias- 
tical historian, relates that this man 
became a distinguished minister of 
the gospel in Athens ; and another 
early writer, that he died a violent 
death as a Christian martyr. The 
statements are not improbable ; yet 
full reliance cannot alwa3'^s be placed 
on such traditions. || Duraaris. Noth- 
ing further is known of this person 
than what is here stated. She was, 
doubtless, as would appear from the 
fact of her name being singled out for 
preservation, a person of distinction, 

^ CHAPTER XVIII. 
1. After these things; the occur- 
rences in Athens, related in the pre- 
ceding chapter. After the address 
on Mars-hill, the apostle appears to 
have soon left Athens. || Coi inth ; a 
distinguished city of Greece, and cap- 
ital of Achaia, which was a region of 
Greece. See on v. 12. Corinth was 
west from Athens, lying between two 
gulfs, Lepanto and Egina,one proceed- 
ing from the Egean sea on the east, and 
the other from the Ionian sea on the 
west. It had two ports, or towns con- 
nected with it as seaports ; Lecheeum 
on the west, and Cenchrea on the east. 
This splendid city was destroyed in 
war by Mummius, a Roman general, 
one hundred and forty-six years before 
Christ. A hundred years after, it was 
restored by Julius Cesar, who settled 
in it a Roman colony ; and it soon 
recovered its ancient splendor. It 
was the residence of the Roman pro- 
consul of the provinces, and became 
highly distinguished for the opulence 
of its citizens, and its cultivation of 
the arts. It was so eminent, as to be 



24 Ai)ollos, being more perfectly instructed 
by Aquila and Priscilla, 28 preacheth Christ 
with great efficacy. 

AFTER these things, Paul de- 
parted from Athens, and 
came to Corinth ; 

2 And found a certain Jew 
named Aquila, born in Pontus, 
lately come from Italy, with his 
wife Priscilla, (because that Clau- 

spoken of by ancient writers in the 
most extravagant terms, as the light 
of all Greece, and the glory of Greece. 
It was celebrated for the worship of 
the heathen goddess Venus, and for 
the prevalence of debauchery. 

2. And found a certain Jew named 
Aquila. The account seems to imply 
that Aquila was already a Christian. 
Perhaps he was a professed Christian 
in Rome, before leaving that city j 
for it is supposed that the gospel was 
early made knoAvn there, perhaps by 
some who had been converted in 
Jerusalem at the time of the Pente- 
cost (Acts, 2d chapter"), or by some 
Jews, converted at a later date, who 
either had occasion to visit Rome 
for purposes of trade, or Vv'ho had 
taken up their abode there. Aquila 
is properly a Roman name ; and it 
was customary among the Jews, 
when resident in foreign parts, to as- 
sume a name adapted to the language 
of the country. Both Aquila and his 
wife Priscilla are mentioned by the 
apostle in the most honorable terms, 
as distinguished for their readiness to 
serve the cause of Christ. See Rom. 
18 : 3, 4. 1 Cor. 16 : 19. H Pontits; 
the north-eastern province of Asia 
Miner, on the southern coast of the 
Euxine, or Black sea. There were 
many Jews residing in Pontus. Com- 
pare Acts 2 : 9. lT*et. 1:1. Pontus 
was formerly a kingdom. It acquired 
much celebrity during the reign of 
rjithridates the Great, who was one 
of the most pov/erful enemies the 
Romans ever encountered. It was 
at length subdued by the Roman 
general Pompey, and reduced to the 
form of a province. |1 Italy; the 
country, of which Rome Avas the cap- 
ital. II Priscilla; called also Prisca^ 



A. D. 54.] 



CILIPTER XVm. 



245 



dius had commanded all Jews to 
depart from Rome) and came unto 
them. 

3 And because he was of the 
same craft, he abode with them, 
and wrought, (for by theu' oc- 

in 2 Tim. 4 : 19. |1 Claudius ; one 
of the Roman emperors, the fifth in 
order from Juhns Cesar. He reigned 
from the year of our Lord 41 to 54. 
He is tlie same as is mentioned in 11 ^ 
28. II Commanded all Jeics to depart 
from Rome. Of such a decree by the 
emperor Claudius, the Roman histo- 
rian Suetonius makes mention, and 
ascribes it to the disturbances which 
the Jews were frequently occasioning, 
He says, "Claudius expelled from 
Rome the Jews, who were perpetiially 
exciting tumults, instigated by one 
Chrestus." This word Chrestus was 
probably meant for Christ ; and the 
name of the Saviour would, of course, 
be repeatedly employed among the 
Jews at Rome, in such a manner as 
that a Roman historian might easily 
mistake it for the name of a living 
leader. The language of Suetonius 
makes it altogether probable that the 
disturbances arose, in part at least, from 
religious disputes. As in Antioch the 
unbelieving Jews excited a tumult 
against Paul and Barnabas (13 : 50), 
and in Lystra (14 : 19), and after- 
wards against Paul in Thessalonica 
(17: 5) and in Berea (17 : 13), so it is 
probable that the increase of believers 
in Rome was the occasion of Jews' 
commencing angry disputes, which 
led to disturbance of the public peace. 
Hence, perhaps, the emperor's decree 
for ridding the city of its disturbers. 
In such a decree, the Jewish Chris- 
tians would be included, as really as 
other Jews, because the Romans made 
no distinction at that time between 
the two companies, regarding them, 
probably, as rival sects of the same 
religion. — Aquila and Priscilla after- 
wards returned to Rome (see Rom. 
16 : 3) ; the decree having respect, 
perhaps, to a limited time, or being 
afterwards revoked. 

3. lie loasof the same croft ; of the 
same trade as Aquila. It Vv^as a cus- 
21* 



cupation they were tent-makers.) 

4 And he reasoned in the syna- 
gogue every sabbath, and persuad- 
ed the Jews and the Greeks. 

5 And when Silas and Timo- 
theus were come from Macedo- 

tom among the Jews, that every one 
should learn some trade, so as to be 
able, in case of necessity, to suppoi't 
hiniself by manual labor. Those who 
devoted themselves to study in early 
life, as Paul did (22: .3), also learned 
a trade. || Tkeij -were tejit-mahers. 
This occupation was a sure source of 
support, tents being in constant de- 
mand for the use of armies, and for 
convenience in travelling. Public 
houses and accommodations for trav- 
ellers were, at that time, compara- 
tively rare. Perhaps Paul purposed 
to spend a considerable time in Cor- 
inth. It was so large and commer- 
cial a city, and resorted to so much 
from all quarters,, that it was evidently 
of the first importance to secure for 
the gospel a lodgment there. It was 
the part of wisdom thus to plant the 
gospel in large cities. From them, as 
from centres of influence, a knowl- 
edge of the Saviour would be more 
rapidly and more effectually extended. 
The apostle, therefore, willingly em- 
braced the opportunity of working at 
his trade in company with these 
Christian friends, for the sake of an 
honorable subsistence, and of prevent- 
ing himself from being burdensome 
to any one. Compare 2 Cor. 11 : 9. 

4. Reasoned. See on 17 : 2. || Per- 
suaded the Jews and the Greeks ; con- 
vinced them of the Messiahship of 
Jesus, and persuaded them to embrace 
the gospel. As the Greeks here spo- 
ken of were associated with Jews in 
attending on the services of the syn- 
agogue, it is altogether probable they 
had become proselytes, partially at 
least, to the Jewish religion. Com- 
pare 17 : 17. 

5. ]Vlien Silas and Timotheus loere 
come from Macedonia. These assist- 
ants of Paul had been left in Berea 
of Macedonia, when he himself left 
that place for Athens. He had also 
directed that they should rejoin him 



246 



ACTS. 



[a. d. 54. 



nia, Paul was pressed in the spirit, 
Slid testified to the Jews, that Jesus 
was Christ. 

6 And when they opposed 
themselves, and blasphemed, he 

as soon as possible. See 17 : 14, 15. 
As his stay in Athens was short, they 
did not rejoin him until after his 
arrival in Corinth. || Paul was 
pressed in spirit; anxious and dis- 
tressed in mind. Such -was the 
spiritual state of the people of Cor- 
inth, and such . the unwillingness of 
the Jews in general to receive the 
gospel, that Paul was weighed down j 
with solicitude. His anxiety to enter 
more fully on his appropriate work of i 
preaching the gospel was greatly in- | 
creased after the arrival of Silas and j 
Timotheus ; since, in consequence ] 
of their arrival, his plans could be \ 
enlarged ; and every step he took ; 
made him more acquainted with the j 
state of the people, and the need of j 
Christian efforts. Anions" the Jews ' 
he found, too, a spirit of opposition to | 
the gospel, which filled him with i 
grief. II Testified that Jisiis teas \ 
Christ; that Jesus was the !?»iessiah. i 
He had, of course, dwelt on this 
point before the arrival of Silas and j 
Timotheus. But after their arrival, ' 
he gave himself up more thoroughly \ 
to his apostolic work (compare v. 3), | 
and with increased earnestness in- ' 
sisted on the claims of Jesus as the 
Messiah, and the need of embracing 
his religion. 

6. When theij — blasphemed; re- 
viled, calumniated. Compare 13 : 45. 
They not only refused to acknowl- 
edge Jesus as the Messiah, but in- 
dulged in reproachful and reviling 
language, perhaps against both the 
Saviour and the apostle. The same 
spirit which made the Jews in Pales- 
tine revile the Saviour himself, and 
accuse him of being in league with 
Satan (Matt. 12 : 24), and of being a 
deceiver (John 7 : 12; compare John 
7 : 20. 8 : 48), was cherished by the 
Jews of Corinth. || He shook his 
raiment ; and thus signified to the 
Jews his deep abhorrence of their 
conduct, and his unwillingness to be 



shook his raiment, and said unto 
them, Your blood he upon your 
o\^"n heads : I am clean : trom 
henceforth I will go unto the 
Gentiles. 

longer intimately associated with 
them. The ve*y dust which had 
fallen on his clothes since he had 
been in their company, he would not 
allow to remain on him, so that he 
might decidedly show himself not to 
be one of them, now that they had in 
so open and determined a manner 
refused to have any connection with 
Jesus. The meaning of this act is 
the same as of that mentioned in 
13 : 51, when Paul and Barnabas 
shook off the dust from their feet as 
a testimony against the unbelieving 
Jews of Antioch. Compare, also, 
Matt. 10 : 14. II Yovr blood be vpoji 
your oicn heads; your ruin will be 
chargeable to yourselves alone : be 
you yourselves answerable for your 
destruction. The word blood was 
often used to denote tlie shedding of 
a 2)erson's bloody or a person s death^ 
and the guilt connected with a per- 
son's being put to death. Com.pare 
2 Sam. 1:16. Ezek.33:4— 6. Matt. 
27 : 25. So, here, the apostle warned 
the Jews that the guilt of their de- 
struction would be their own. He 
viewed them as doomed to future 
perdition for their rejection of Jesus 
Christ (compare John 3 : 36), and 
vividly expressed the thought that 
they themselves would be the cause 
of their destruction. Not to him 
could the blame of it be traced. He 
did not here express a wish that 
they might perish, and that they 
might contract the guilt of being 
their own destroyers. He merely 
declared the fact that their blood 
would be on their own heads, and 
deprecated any participation in such 
guilt. — Wf,, too, shall find it fatal to 
our best interests to refuse subjection 
to Christ ; and on ourselves must 
rest tiie blame, if our souls are lost. 
11 I am clean; I am free from guilt in 
resrard to you. Compare 20 : 26, 27. 
II Frojn henceforth I will go unto the. 
Gentiles. As in Antioch of Pisidia, 



A. D. 54] 



CHAPTER XVm. 



247 



7 And he departed thence, and 
entered into a certain man's house, 
named Justus, one that worshipped 
God, whose house joined hard to 
the synagogue. 

8 And Crispus, the chief ruler 

when the Jews steadily resisted Paul 
and Barnabas, and v^uld not receive 
the gospel, Paul declared, " Seeing 
ye put it from you, and judge your- 
selves unworthy of everlasting life, 
lo, we turn to the Gentiles " ^13 : 46), 
so in Corinth, having with great 
earnestness and assiduity attempted 
to persuade the Jews to embrace the 
gospel, and having met with a de- 
cided repulse, he determined to turn 
his attention to the Gentiles of Cor- 
inth. It had been his uniform prac- 
tice, on arriving at a city, to resort to 
the synagogue, and present the gospel 
first to the Jews, and afterwards to 
address the Gentiles. Such contin- 
ued to be his practice after the present 
date (see 19 : 8. 28 : 17) ; so that 
when he said, " From henceforth I 
will go unto the Gentiles," he had par- 
ticular reference to the Gentile inhab- 
itants of Corinth. Frustrated, how- 
ever, as he often was in his plans, 
and met by the Jews with so decided 
hostility, he yet never ceased to feel 
a special interest in their welfare, and 
a special desire that they might em- 
brace the gospel. See Rom. 9 : 3. 
10: 1. 

7. ^nd he departed thence ; from 
the synagogue, not from the city. 
II Justus^ one that icorshipped God. 
This expression was used to desig- 
nate a person who had become a 
proselyte to Judaism, from among 
the Gentiles. See on 16 : 14. Jus- 
tus was a proselyte, who, as appears 
from Paul's repairing to his house on 
separating from the Jews, had become 
a Christian. Perhaps the house of 
Justus was a convenient place for 
holding Christian assemblies. Some 
suppose that the apostle changed his 
lodgings from the house of Aquila to 
that of Justus, preferring to be ac- 
commodated in the house of a Gen- 
tile, out of regard to the feelings of 
the Gentile population of Corinth, 



of the synagogue, believed on the 
Lord with all his house : and 
many of the Corinthians hearing', 
believed, and were baptized. 

9 Then spake the Lord to Paul 
in the night by a vision, Be not 

who might feel a reluctance to visit 
the house of a Jew. At the same 
time, as the house of Justus was so 
near the synagogue, it would be con- 
venient for any Jews to resort to, 
who might desire to converse with 
Paul. The sacred historian, how- 
ever, does not give us the means of 
determining a point of this nature. 

8. Crispus. He is also mentioned 
in 1 Cor. 1 : 14, as one whom the 
apostle had baptized. || The chief 
ruler of the synagogue. See on 
13 : 15. II Believed on the Lord with 
all his house. He and all his family 
became Christians. Thus Paul's la- 
bors were not ineffectual even among 
the Jews. On more minds than one, 
the parting scene at the synagogue, 
or a report of it, may have produced 
a deep salutary impression. || And 
many — hearing., believed., &c. It is 
interesting to notice the order of 
events, which is here stated. These 
Corinthians first heard, then believed, 
then were baptized. The first min- 
isters of Christ baptized those who 
believed, after having heard the gos- 
pel ; nor does the New Testament 
record any facts which encourage 
the baptism of any but those who 
have heard and who profess to have 
received the gospel. The instances 
of success recorded in this verse are 
very cheering, when compared with 
the disheartening conduct of the 
Jews, as related in the sixth verse. 
God did not leave himself without 
special witness in Corinth. The 
chief ruler of the synagogue, a man 
of influence among the Jews, became 
a believer, with all his family; and 
many of the citizens of Corinth be- 
came avowed followers of Christ. 

9. Then spake the Lord to Paul in 
the night by a vision. Compare 16 : 9. 
Whether Paul was designing to leave 
Corinth or not, does not appear. He 
had endured much discouragement, 



248 



ACTS. 



[a. d. 55. 



afraid, but speak, and hold not thy 
peace : 

10 For I am with thee, and no 
man shall set on thee, to hurt thee : 
for I have much people in this city. 

11 And he continued there a 
year and six months, teaching the 
word of God among them. 



though he had also been blessed with 
great success. It was specially im- 
portant that Paul should be en- 
couraged to continue his labors in 
this city. The Lord, therefore, gave 
him a clear intimation of his will, 
either changing a purpose which was 
forming in Paul's mind, or confirm- 
ing his sense of duty to remain. 

10. For I am icith thee. The Sa- 
viour would fulfil his promise — " Lo, 
I am with you always." Matt. 28 : 20. 
jj JYo man shall set on thee, to hurt thee; 
no man shall assail thee so as to in- 
jure thee. The idea was, that no 
real harm should happen to him. A 
spirit of opposition might show itself, 
as it actually did (v. 12), but with- 
out bad results to Paul. God will 
never desert his faithful servants, 
nor withhold from them any needed 
aid. II For I have much people in this 
city ; there are many here whom I 
am designing to make my people. 
Compare 13 : 48. John 6 : 37. 10 : 16. 
17 : 2. Thus even in luxurious and 
licentious Corinth, God had detier- 
mined to form a people for his praise. 
The speculating, self-confident Athe- 
nians are passed by (17 : 32) ; perhaps 
to show that the wise in their own 
conceit are left to their own wisdom 
(Matt. 11 : 25) ; while Corinthians 
are brought to embrace the gospel, to 
show the power of divine grace in 
sanctifying and saving those who 
seem farthest from the kingdom of 
God. See 1 Cor. 6 : 9—11. Com- 
pare Matt. 21 : 31, 32. 

12. .Qnd u-h'H Gallio icas the deputy 
of Achaia. The Romans, when they 
acquired possession of Greece, divided 
it into two parts, or provinces, called, 
respectively, Macedonia and Acliaia; 
each governed by an officer delegated 
for the purpose. Achaia was the 



12 And when Gallio was the 
de])uty of Achaia, the Jews made 
insurrection with one accord 
against Paid, and brought him to 
the judgment-seat, 

13 Saying, This fellow persuad- 
eth men to worship God coutraij 
to the law. 



more southern of these two provinces, 
and the one of which Corinth was 
the chief city. The Roman ruler of 
the province resided in Corinth. The 
word deputy is not sufficiently definite 
to convey the proper idea of Gallic's 
office ; he was the governor of Achaia, 
appointed by the Roman senate, and 
called a proconsul. See on 13 : 7. 
Gallio, here mentioned, was a younger 
brother of the celebrated philosopher 
Seneca. He has the reputation of 
having been a man of an exceedingly 
pleasant and kind disposition. || The 
Jews made insurrection., &c. ; as- 
saulted and apprehended Paul. For 
some time, the opposition of the Jews 
had been restrained ; but taking some 
undue advantage, perhaps, of the 
known mildness and accommodating 
spirit of the proconsul, whom they 
supposed they might sway to their 
interests, they again ventured to as- 
sail him. It is generally agreed, too, 
that the events here related occurred 
at the entrance of Gallio on his pro- 
consulship. The accession of a new 
officer, who was also a comparative 
stranger, was perhaps seized on as a 
fitting occasion to excite commotion 
against Paul. j| Brought him to the 
judgment-seat ; to Gallio's tribunal, 
or seat of justice, at which cases 
v^ere tried. 

13. This fellow persuadeth men to 
worship God contrary to the laic; that 
is, to the law of Moses. Throughout 
the Roman provinces, the Jews were 
permitted by the civil authorities to 
observe the law of Moses, without 
molestation. The Roman govern- 
ment protected them in their religious 
observances, and severelv punished 
violations of the privilege which was 
thus secured to the Jews. The Jews 
of Corinth, therefore, laid charge 



A. D. 55.] 



CHAPTER XVm. 



249 



14 And when Paul was now 
about to open his mouth, GalHo 
said unto the Jews, If it were a 
matter of wrong, or wicked lewd- 
ness, O ye Jews, reason would that 
I should bear with you : 

15 But if it be a question of 
words and names, and of your 



against Paul of disturbing their re- 
ligious observances, seeking to set up 
a new kind of worship among them, 
aad to entice them away from the 
law, which the Roman government 
had promised to protect. On the 
charge of interfering with privileges 
guarantied to them by the imperial 
power, they arraigned him before 
Gallio. The groundlessness of the 
charge is at once obvious. Paul had 
not reviled the Jews, nor cast con- 
tempt on their practices or their law. 
He had not enticed away any from 
the synagogue. He had, as a preach- | 
Cr or tlie gospel, maintained the Mes- 
siahship of Jesus, and taught the 
inefficacy for salvation of the cere- 
monial law, and the necessity of faith 
in Christ. These views tended to 
withdraw those who embraced them, 
from reliance on existing Jewish 
practices ; and hence Paul was ac- 
cused of openly appearing among 
the Jews as an opposer of their law. 

14. When Paul urns noio about to 
open his mouth ; to defend himself 
from the accusation. || Gallio said, 
&c. Regarding the matter as not 
properly coming within his jurisdic- 
tion, he wished to cut it short ; and, 
without waiting for Paul to speak, as 
lie sav/ there was no ground for a 
civil process against him, he declared 
the case an unsuitable one to come 
before his tribunal. || If it were a 
matter of torong or wicked lewdness ; 
if it were a crime, or an injurious 
misdemeanor. The word leiodness 
(see on 17 : 5) was formerly used in 
a more extensive signification than at 
present. The original word here cor- 
responds sufficiently well to our term 
civil misdemeanor. || Reason loould, 
that I should hear with you ; it would 
be reasonable that I should patiently 



law, look ye to it : for I will be no 
judge of such matters. 

16 And he drave them from the 
judgment-seat. 

17 Then all the Greeks took 
Sosthenes, the chief ruler of the 
synagogue, and beat him before 
the judgment-seat. And Gallio 



listen to your complaints, and see jus- 
tice done to you. 

15. If it be a question of loords ; 
more properly, a question pertaining 
to religious doctrine. |1 And names. 
The names of Moses and Jesus, and 
the word Messiah, were here meant. 
These names were, doubtless, repeat- 
edly mentioned by the Jews while 
stating their complaints ; and Gallio 
was led to regard the whole matter 
as only a dispute about certain lead- 
ers, whom the different parties pro- 
fessed to follow, or a dispute whetlier 
the name Messiah belonged to Jesus, 
and whether Moses was to be tre<it.- 
ed with the accustomed reverence. 
II Look ye to it ; settle it among your- 
selves. I will have nothing to do 
with it, as the proconsul of the prov- 
ince. 

16. He drave them ; he ordered 
them to depart. 

17. Ml the Greeks. A crowd would 
naturally assemble on such an occa- 
sion. II Took Sosthenes, the chief ruler 
of the synagogue. It appears from 
the eighth verse, that Crispus was, 
before his conversion, the chief ruler 
of the synagogue ; probably Sos- 
thenes was his successor. He, too, 
afterwards became a follower of 
Christ. See 1 Cor. 1:1. || And 
beat him before the judgment-seat. 
The Jews were very much disliked 
by the people of the Greek and Ro- 
man cities ; and the latter were 
easily excited to treat them with 
indignity. Sosthenes was, on this 
occasion, the chief object of their 
rage and ill-treatment, perhaps be- 
cause he was a person of distinction 
among the Jews ; or, perhaps, as some 
suppose, he had taken an active part 
in these proceedings. On account 
of liis being a person of note, disgrace. 



250 



ACTS. 



[a. d. 55. 



cared for none of those tilings. 

18 And Paul after this tarried 
there yet a good while, and then 
took his leave of the brethren, and 



heaped on him would be the more 
felt by the Jews. The insult was 
£Ln instantaneous outbreak of violent 
ill-will, and, when once commenced, 
would soon be joined in from all parts 
of the crowd. || Gallio cared for none 
of those things; none of the things 
which the Greeks were doing, con- 
trary as they were to justice, and 
properly as a proconsul might inter- 
pose to protect an inhabitant of the 
city from violence, and to prevent a 
riot at the very seat of justice. Per- 
ceiving that "the accusation against 
Paul was altogether an affair" per- 
taining to the Jewish religion, and 
supposing it an idle dispute between 
two rival parties, not at all pertainmg 
to the duties of a proconsul, he or^ 
dered the whole company away. 
The Greeks around then gave vent 
to their spleen against the Jews, by 
beating Sosthenes ;. and Gallio did 
not, at all, interpose to prevent such 
disorderly and violent proceedings. 
He was right in not listening to the 
complaints of the Jews against Paul ; 
but he could not be justified in allow- 
ing the Greeks thus to abuse Sos- 
thenes. It was, perhaps, the policv 
of some of the Roman governors to 
let the people of the Greek cities 
indulge their ill-will against the Jews. 
Such indulgences, occasionally, might 
make the people more quiet in their 
subjection to the Roman yoke ;. be- 
sides, the Roman governors them- 
selves participated in these feelings 
of dislike, and were quite willincr to 
connive at insults cast on Jews. 

18. .ind Paul — soiled thence into 
Syria ; the country in which Antioch 
was, whence Paul had started on this 
apostolical tour. See 15 : 35, 36, 40. 
The sacred writer does not mean that 
Paul sailed directly to Svria ; but he 
set sail for that country ; stopping, 
however, at some places by the way. 
See vs. 19, 21, 22. || Having shorn 
his head ; having cut off his hair. 
Whether these words relate to Paul, 



' sailed thence into Syria, and with 
him Priscilla, and Aquila; having 
shorn his head in Cenchrea : for 

j be bad a vow. 



I as the chief subject of the writer's 
■ remarks, or to Aquila, cannot be 
J wholly decided. There is, according- 
[ ly, a difference of judgment among 
good interpreters. The most obvious, 
I and perhaps the most natural, ref- 
; erence is to Paul. But as Aquila's 
j name is mentioned after Prisciha's, 
j and the original Greek is here so 
' constructed a^ to bring this clause, 
liaving shorn his heaTl, into near 
connection with Aquila's name, many 
writers mfer that there was a special 
design in placing Aquila's name after 
that of his wife, in order that this 
clause might relate to hun. They 
think, too, it is far more probable that 
, Aquila would voluntarily take on 
him a vow, than that Paul would. 
\ On the contrary, other writers main- 
I tain that, besides the more obvious 
! reference of tlie clause to Paul, no 
I reason appears why such a circum- 
: stance should be so particxilarly re- 
\ corded of Aquila, unless, perhaps, it 
I be that this vow proved an occasion 
\ of Paul's tarrying longer than he 
I otherwise woiild have staid. And 
as the vow was, in reality, a matter 
' of indifference in itself, Paul may, 
' without impropriety, be believed to 
have made it. He afterwards, we 
j know, became associated in a vow ; 
I not, however, as an act of his own 
; suggestion, but at the recommenda- 
' tion of the apostle James, and of the 
! elders in Jerusalem. See 21 : 23, 24. 

As to the mention of Aquila's name 
I after that of his wife, though we 
' miffht expect the husband's name 
firsl, and though it is used first in the 
I 26th verse, yet the same order of 
; statement, as is here employed, is 
j found also in Rom. 16 : 3, and 2 Tim. 
i 4: 19, without, so far as appears, any 
particular reason. This considera- 
tion, then, is destitute of weight. 
The question, however, is one of 
minor importance. || In Cenchrea ; 
the seaport of Corinth on the eeist, 
I and about eight miles from the city. 



A. D. 55.] 



CHAPTER XVm. 



251 



19 And he came to Ephesus, 
and left them there : but he him- 
self entered mto the synagogue, 
and reasoned with the Jews. 

20 When they desired him to 
tarry longer time with them, he 
consented not : 

See on V. 1. || For he had a vow. It 
was usual among the Jews, as also 
among some of the Gentiles, for a 
person in distress to make a vow, by 
which he promised, as an acknowl- 
edgment of the divine mercy, and a 
testimony of gratitude at being de- 
livered from distress, to offer up his 
hair to God. Such a person would, 
consequently, let his hair grow for 
a suitable length of time; and then, 
cutting it off, offer it up solemnly 
to God, and thus discharge his obli- 
gation, or fulfil his vow. In the 
present case, Paul, or (if it be so) 
Aquila, seems to have imposed on 
himself such an obligation during 
some trouble which had befallen 
him ; and wlien the time had expired 
for the hair to grow, and then to be 
offered, Paul sailed with Aquila and 
Priscilla in company. 

19. He came to Ephesus. He 
touched at Ephesus on his way to 
Syria. This was a distinguished city 
on the western coast of Asia Mi- 
nor, between Smyrna and Miletus. 
It was the capital of the region in 
which it was situated ; and was 
styled, by some ancient writers, " the 
most illustrious;" and sometimes, 
"the ornament of Asia." It be- 
came the seat of one of the princi- 
pal churches planted by the apostles. 
Rev. 1: 11. Splendid, however, as 
Ephesus was, it was doomed to de- 
cay ; and it is now blotted out from 
the map of the world. || ,^rid left 
them there; he left Aquila and Pris- 
cilla in Ephesus, while he prosecuted 
his voyage. Paul, however, had an 
opportunity of spending at least a 
sabbath there, wliich he occupied in 
his usual manner, discoursing to the 
Jews respecting the gospel. Accord- 
ing to Josephus, Jews were very 
numerous in Ephesus, and enjoyed 
great privileges. 



21 But bade them farewell, say- 
ing, I must by all means keep this 
feast that cometh in Jerusalem: 
but I will return again unto you, 
if God will. And he sailed from 
Ephesus. 

22 And when he had landed at 

20. Whe7i they desired, &c. ; that is, 
the Jews in whose synagogue Paul 
had preached. 

21. / must keep this feast that com- 
eth in Jerusalem. It was the Jewish 
passover, probably, that was ap- 
proaching. And as this annual fes- 
tival brought to Jerusalem large num- 
bers of Jews from all parts of the 
world, it was a favorable opportunity 
for promoting the conversion of the 
Jews to Christianity. Many con- 
verted Jews from abroad would also 
go to Jerusalem at the same time ; 
and much good might be done by 
encouraging the communication of 
the Christians in Jerusalem with 
those abroad. Paul's remark that he 
must, keep this feast in Jerusalem arose 
simply from the fact that the arrange- 
ments he had made were such as 
required him to reach Jerusalem by 
the time of the festival; nor did he 
intend to convey the idea that he 
felt it his duty to keep the passover, 
like the mass of the Jews, as an act 
of religious obedience to the Mosaic 
law. It was a popular expression, 
equivalent simply to saying, I must 
be in Jerusalem at this festival. 

22. When he had landed at Cesarea. 
We learn from the 18th verse, that 
Paul's ultimate destination was Syr- 
ia ; and from the 21st verse, that he 
had also formed the purpose of visit- 
ing Jerusalem. Cesarea was a city 
on the western coast of Palestine 
(8 : 40), from which place he could 
easily go up to Jerusalem. || And had 
gone up. From the intimation in the 
preceding verse respecting Paul's pur- 
pose to visit Jerusalem, it is reason- 
able to believe that the going up here 
mentioned was his going up to Jeru- 
salem, and not merely his going up to 
the city of Cesarea from the harbor. 
Luke is often very brief and compre- 
hensive ; and the word which he here 



ACTS. 



[a. d. 55. 



Cesarea, and gone up and saluted 
the church, he went down to 
Antioch. 

23 And after he had spent some 
time there, he depaited and went 

uses was probably meant to refer to 
the intimation respecting Jerusalem 
in the preceding verse. When arrived 
at Cesarea, he was comparatively near 
Jerusalem, and would hardly fail, in 
accordance with his design, to go up 
without delay to that city. This, too, 
is the only stage mentioned in his 
progress, which would be a natural 
one for him to proceed from in order 
to go to Jerusalem. Besides, if ref- 
erence be not made here to his visiting 
Jerusalem, there is no intimation of 
his passing through Jerusalem at all 
during this journey, as the next place 
which is mentioned is Antioch in 
Syria, his ultimate point of destination. 
II £nd saluted the church; the church 
in Jerusalem. 1| He loent doion to An- 
tioch ; to Antioch in Syria, where 
he had commenced, in company with 
Silas, this second apostolical tour. 
See 15 : 36, 40. 

The reader will find pleasure in 
tracing on the map this second tour 
of the apostle. He will see how 
diversified and extensive was the 
apostle's course ; and how important 
were the places at which he was called 
to make known the gospel. His de- 
sign was, in undertaking this tour, to 
visit and confirm in the Christian 
faith the churches which he had 
planted in his first tour with Barnabas. 
15 : 36. Taking Silas for his com- 
panion, he traversed Syria and Cilicia 
(15 : 41), visited Derbe and Lystra, 
cities of Lycaonia (16: 1), and added 
Timothy to his company. Thence he 
went through Phrygia and Galatia. 
The providence of God now seemed 
adverse to his laboring further in 
those regions. But while in Troas 
(16 : 8), a divine communication di- 
rected him to pass over into Macedo- 
nia, thus pointing him to Europe as 
a new field for his labors. He and 
his company, to whom Luke was 
now added, accordingly visited va- 
rious cities in Macedonia, 16: 11, 



over all the country of Galatia and 
Phrygia in order, strengthening all 
the disciples. 

24 And a certain Jew, named 
Apollos, born at Alexandria, an 

12. 17 : 1, 10. From Macedonia he 
proceeded south to Achaia, visiting 
particularly Athens (17 : 15) and Cor- 
inth (18 : 1) ; at which latter place he 
found Aquila and Priscilla, and v.- as 
rejoined by Silas and Timotheus, 
whom he had left at Berea, Luke 
having probably been left in Piiilippi. 
And from Corinth, after signal suc- 
cess in his labors, he returned to 
Antioch in Syria, by the way of 
Ephesus (18:19), Cesarea (18:22), 
and, in all probability, Jerusalem. 

23. He departed ; on his third ex- 
cursion for preaching the gospel. 
The zealous spirit of the apostle, and 
his sense of responsibility and of 
gratitude to the Saviour, would not 
allow him to remain away from his 
appropriate work of spreading the 
gospel and planting churches. He, 
doubtless, remained in Antioch only 
long enough to recruit his strength, 
to attend to such official affairs as 
could be performed at Antioch as 
well as elsewhere, and to make ar- 
rangements for another journey. His 
happiness consisted in doing the 
will of Him that sent him. John 4 : 
34. Ease and comfort were not fa- 
miliar words with him, as to his use 
of time. The fields were white unto 
the harvest (John 4 : 35) ; and he was 
impatient to be thrusting in the sickle. 
II Galatia and Phrygia; provinces in 
Asia Minor. See 16 : 6. |1 Strength- 
ening all the disciples; confirming 
them in the faith of the gospel. 

24. The sacred writer now briefly 
interrupts his narrative of Paul's la- 
bors, to relate a deeply-interesting 
incident respecting Aquila and Pris- 
cilla, whom the apostle had left at 
Ephesus. See ]9th verse. While 
at Ephesus, they became acquainted 
with Apoltos — a Jew of much piety 
and zeal, and readiness to speak in 
public on religious subjects. He 
was, however, not yet fully ac- 
quainted with the facts respecting 



A. D. 55.] 



CHAPTER XVm. 



253 



eloquent man, and mighty in the 
scriptures, came to Ephesus. 

25 This man was instructed in 
the way of the Lord : and being 
fervent in the spirit, he spake and 
taught dihgently the things of the 

Jesus, and he needed instruction. 
Aquila and Priscilla met with him at 
the Jewish synagogue (v. 26) ; and 
their becoming acquainted with him 
was highly opportune. They gave 
him all needed instruction concern- 
inoc the Saviour ; and from the breth- 
ren in Ephesus he was introduced 
and recommended to the brethren 
in Achaia, where he was eminently 
useful as a preacher of the gospel. — 
Mcxandria; a distinguished city in 
the north of Egypt, on the coast of 
the Mediterranean sea. It was found- 
ed by Alexander the Great, three 
hundred and thirty years before 
Christ, and became the centre of 
commercial intercourse between the 
eastern and the western world. It 
was an exceedingly prosperous city, 
and numbered, at one time, six hun- 
dred thousand inhabitants. In the 
year of our Lord 26, it fell into the 
power of the Romans. Large num- 
bers of Jews had their abode there. 
j| All eloquent man. Compare the 
28th verse. Apollos acquired much 
renov/n for eloquence among the 
first Christians, and was preferred, 
by some, on account of his power in 
speaking, before the apostle Paul. 
See 1 Cor. 3:4. 4:6. || Mighty 
in the scriptures ; well acquainted 
with the Scriptures of the Old Tes- 
tament, and possessing great ability 
in explaining them. 

25. This man ^cas instructed in the 
way of the Lord; or, in the doctrine 
concerning the Messiah. In this, 
Apollos had been correctly taught, 
so as to be expecting the Messiah's 
speedy advent. He was not, as yet, 
aware that the Messiah had actually 
come. |j Being fervent in the spirit; 
being of an ardent and zealous spirit. 
II Knoiving only the baptism of John. 
The baptism of John is here put for 
all the ministry of John the Baptist, 
and all the doctrines he taught. 
23 



Lord, knowing only the baptism 
of John. 

2Q And he began to speak bold- 
ly in the synagogue : Whom, when 
xlquila and Priscilla had heard, 
they took him unto them, and ex- 

Apoilos had known that John the 
Baptist had appeared, with a com- 
mission from God (John 1:6), as 
the forerunner of the Messiah; that 
he had inculcated on the Jews the 
necessity of repentance (Luke 3 : 
3 — 14), and enjoined on them the ' 
duty of baptism, with confession of 
their sins, and an engagement to re^ 
ceive the coming Messiah. Beyond 
this point, his knowledge had not 
yet reached; but, as far as he knew, 
he enforced the truth on the Jews 
whom he met in his travels. How 
he obtained his knowledge of John 
the Baptist, and his correct, though 
imperfect, views of the Messiah, we 
are not informed. He may have ac- 
quired them from some Jew who had 
become a disciple of John, and whose 
residence, or business, was at a dis- 
tance from Judea, and brought him 
to an acquaintance v/ith Apollos ; or, 
he may himself have visited Judea 
during John's ministry, and been 
convinced by his preaching and by a 
careful study of the Old Testament 
prophecies concerning the Messiah,, 
so as to become a true disciple of 
John, holding himself in readiness 
for the Messiah's advent, and seek- 
ing to prepare others for it by ex- 
plaining the ancient prophecies, and 
inculcating penitence and amend- 
ment of life. 

26. Whom when Aquila and PriS' 
cilia had. heard. Aquila and his wife 
attended the synagogue worship in 
the cities where they happened to be. 
In this way they became acquainted 
with Apollos. They perceived his 
deficiency of religious knowledge, 
while they admired his zeal in seek- 
ing to benefit his countrymen. \\ They 
— expounded unto him the icay of 
God, &c. ; they explained to him fully 
the true doctrine which God had 
sent. They explained to him the 
gospel, made him acquainted with. 



254 



ACTS. 



[a. d. 55. 



pounded unto him the way of God 
more perfectly. 

27 And when he was disposed 
to pass into Achaia, the brethren 
wrote, exhortuig the disciples to 
receive him: who, when he was 

tlie character and claims of Jesus, 
with the facts respecting his birth, 
hfe and death, and resurrection, so 
that Apollos saw, and at once admit- 
ted, the evidence that Jesus was the 
Messiah. 

Remarks. 1. There may be true 
piety with much deficiency of knowl- 
edge. The heart may be, even emi- 
nently, right, while circumstances 
may have been such as to keep a 
person in ignorance of some most 
important religious points. But if 
the heart is right, there is a prepara- 
tion to receive the truth on its being 
presented with the appropriate evi- 
dence. A renewed heart is, indeed, 
the best preparation to discern and 
receive religious truth. 

2. The society and friendship of 
pious persons is mutually beneficial. 
Men of eminent natural endowments 
and general knowledge, may still 
find advantage from intercourse with 
pious persons in humble life. Let us 
always welcome the truth, by whom- 
soever communicated. 

27. And tchen he teas disposed to 
fass into Jichaia. Apollos appears to 
have been travelling from place to 
place, spreading abroad the convic- 
tions and sentiments which he was 
cherishing. Now that he had re- 
ceived new light, and could an- 
nounce a Saviour as being come, 
rather than as to come, he would be 
inspired with new zeal in spreading 
the joyful intelligence. Achaia was 
the province in which Corinth was 
situated, and in which Aquila and 
Priscilla had resided (18: J, 2), and 
where Apollos would find an ample 
field of evangelical labor, as well as 
need of promoting the cause of 
Christ, which had gained a foothold 
there. || The brethren mrote, exhort- 
ing the disciples, &c. The Christians 



come, helped them much which 
had believed through grace. 

28 For he mightily convinced 
the Jews, and that publicly, show- 
ing by the scriptures, that Jesus 
was Christ. 

in Ephesus furnished Apollos with a 
recommendatory letter to the breth- 
ren in Achaia, and particularly, we 
may believe from 19 : 1, in Corinth, 
11 JVho — helped them much, lohich had 
believed throtigh grace. Apollos con- 
tributed greatly to the spiritual ben- 
efit of those who, tlirough the grace, 
or favor, of God, had become Chris- 
tians. To God's merciful influence 
on their souls is the event ascribed, 
of their having become believers in 
Christ. In various ways, tlie New 
Testament teaches us our depend- 
ence on God for a pious disposition, 
as well as for external blessings ; 
and with what gratitude ought we 
to contemplate the grace of God in 
turning our hearts to himself, and 
inclining us to receive Jesus as our 
Saviour and Lord ! Compare John 
6 : 37, 44, 45. 1 Cor. 3:6. 15 : 10. 
Eph. 2 : 4, 5, 8, 9. 

28. He mightily convinced the Jews. 
The idea of the original is, that, in 
discussion with the Jews, Apollos 
powerfully refuted them. He was 
an able champion for the Christian 
cause against the Jews. Many were 
convinced by his arguments, and 
were persuaded to receive the reli- 
gion of Jesus. II Showing by the 
scriptures that Jesus was Christ. By 
comparing the prophecies of the Old 
Testament with the events pertain- 
ing to Jesus, he refuted the Jewish 
errors, and made it evident that Jesus 
was the Christ, the Messiah. 

The inspired account of Apollos 
shows us that a deep acquaintance 
witli the word of God is of singular 
value in promoting the cause of re- 
ligion. The gifts of powerful rea- 
soning and of eloquence are, also, 
eminently serviceable endowments 
for the Christian ministry. They 
ought to be sought and diligently 
cultivated by ministers of the gospel ; 
for success in winning men to Christy 



A. D. 56.] 



CHAPTER XIX. 



255 



CHAPTER XIX. 

6 The Holy Ghost is given by Paul's hands. 
9 The Jews blaspheme his doctrine, which 
is confirmed by miracles. 13 The Jewish 
exorcists 16 are beaten by the devil. 
19 Conjuring books are burnt. 124 Deme- 
trius, for love of gain, raiseth an uproar 
against Paul, 35 which is appeased by the 
town-clerk. 



as well as in secular affairs, is con- 
nected with the use of means appro- 
priate to instruction, conviction, and 
persuasion. At the same time, we 
must pay honor to God, and with hum- 
ble gratitude acknowledge the power 
of divine grace in inclining men to 
become followers of Christ. The ser- 
vants of God may plant and water ; 
but it is He that giveth the increase. 
Ver. 27, compared with 1 Cor. 3 : 6. 
We cannot but reflect with gratitude 
on the fact, thut such men as Paul 
and ApoUos were called by divine 
grace, and set to guard the rising inter- 
est of the gospel, and to devote their 
powerful minds and fervent hearts to 
its promotion. O for thousands in 
the ministry, of similar attainments in 
divine knowledge, and of like spirit to- 
v/ards all men ! 

CHAPTER XIX. 
1. JVIdle ApoUos was at Corinth. 
Apollos had been purposing to go 
into Achaia (18 : 27) ; and as Corinth 
was the chief city of that province, 
he directed to that city his principal 
attention. |] Paul hamng passed 
through the upper coasts ; or sections 
of country. In 18 : 23, it is stated 
that Paul was traversing the prov- 
inces of Galatia and Phrygia. These 
were inland provinces, situated high 
up from the Mediterranean sea and 
from the Egean sea. See the map. 
Having passed through these upper, 
or more northern regions, he now 
came to Ephesus, which was on tlie 
sea-coast, and lower down the coun- 
try, as we generally say. See on 
18: 19. |j Came to Ephesus; as he 
had promised to do, by leave of di- 
vine providence. See 18 : 21. 
11 Finding certain disciples. It ap- 
pears from the following verses, that 



AND it came to pass, that while 
Apollos was at Corinth, Paul 
having passed through the upper 
coasts, carrje to Ephesus ; and find- 
ing certain disciples, 

2 He said unto them, Have ye 
received the Holy Ghost since ye 
believed ? And they said unto hinj, 



these persons had not yet become 
acquainted with the fact that Jesus 
had appeared as the Messiah. They 
could not, then, strictly speaking, be 
called disciples of Jesus. But the 
name disciples was appropriate to 
them, because, besides believing, with 
other Jews, that the Messiah was to 
come, they had been baptized on pro- 
fession of repentance, and of holding 
themselves ready to receive the JMes- 
siah, as soon as they should know of 
his having come. They were pious 
men, not yet instructed in regard to 
the Lord Jesus, but ready to submit 
themselves to him, as soon as the 
proofs of his Messiahship should be 
presented to them. As Luke, also, 
wrote this account several years after 
the event, and the men were evi- 
dently pious, the word disciples would 
naturally occur to him, as a suitable 
epithet, even before they were prop- 
erly instructed concerning Jesus, and 
were baptized as his followers. 

2. Have ye received the Holy Ghost, 
&c. Reference was had, in this in- 
quiry, not to the regenerating iniiu- 
ence of the Holy Spirit, since these 
men are here spoken of as harAng be- 
lieved ; but to the extraordinary in- 
fluences of the Spirit which in that 
age were bestowed on believers. 
Compare 2:4. 8 : 14—17. 10 : 44— 
46. \\ Since yehelieved? As they were 
a religious company, distinct from 
the great body of the Jews, Paul nat- 
urally addressed them as believers in 
Jesus. He was not yet aware of the 
peculiarity of their case. || IVe have 
not so much as heard whether there he 
any Holy Ghost. The term Holy 
Spirit was so common among the 
Jews, that it is extremely difficult to 
conceive of any Jews who could 
make such a reply as this. And that 



ACTS. 



[a. d. 56. 



We have not so much as heard 
whether there be any Holy Ghost. 

3 And he said unto them, Unto 
what then were 3"e baptized ? And 
they said, Unto John's baptism. 

4 Then said Paul, John verily 

these men were Jews, is placed be- 
yond all reasonable doubt by the fact 
of their having been baptized unto 
John's baptism, none but Jews being 
considered proper subjects for that 
baptism. The reply, then, of these 
men to Paul, had respect not to the 
existence of the Holy Spirit, but to 
the Spirit's having been given accord- 
ing to ancient prophecy. 2:17. The}^, 
doubtless, conveyed to Paul the idea, 
We have not even heard whether the 
Holy Spirit has been imparted. The 
language of their reply is strikingly 
similar, in the original, to that in the 
Gospel of John, 7 : 39 — " For the 
Holy Spirit was not yet given;''' in 
which passage our translators very 
properly supplied the word given, 
there being in the original passage no 
word corresponding to it, 

3. The reply which these men 
made, showed Paul that tliere was 
something peculiar in their case ; for 
they had separated themselves, as a 
little community distinct from the 
other Jews, by being baptized, and yet 
knew nothing of the fact, then so 
well known to the disciples of Jesus, 
that the promised extraordinary in- 
fluences of the Holy Spirit had been 
imparted. If they had receiA'^ed the 
doctrine of Jesus from any apostle, or 
evangelist, they could not fail to have 
heard of these gifts of the Spirit. 
There was, then, a remarkable pecu- 
liarity in respect to them. This Paul 
endeavored to ascertain ; and there- 
fore asked them, Unto ichat, then, icere 
yc baptized ? what baptism have ye 
received, by which you have avowed 
your obligations to the Messiah, while 
you have not heard that the Holy 
Spirit has been shed forth ? It was, 
indeed, a remarkable case, coming to 
light so many years after the extraor- 
dinary manifestation of the Spirit was 
commenced. || And they said, Unto 
Johns baptism; we received the doc- 



baptized with the baptism of re- 
pentance, saying unto the people, 
that tliey should believe on him 
which should come after him, that 
is, on Christ Jesus. 

5 When they heard this, they 

trine which John the Baptist taught ; 
namely, that the kingdom of heaven 
was at hand, or, in other words, that 
the Messiah was about to appear. 
And by receiving baptism, as he en- 
joined, we bound ourselves to lead a 
life of repentance and piety according 
to his doctrine, holding ourselves 
ready to welcome the Messiah. We 
were baptized as John's disciples, in 
expectation of the speedy coming of 
the Messiah. 

4. Then said Paul, &c. The apos- 
tle proceeded to unfold to them the 
nature and design of John's baptism, 
explaining to them that it involved a 
profession of repentance and of deter- 
mination to lead a new life, in prep- 
aration for the Messiah's coming, on 
whom they were to believe, and whom 
they were to follow as his obedient 
subjects, Paul made known to them, 
also, the name of Jesus, as the Mes- 
siah who had been expected. As the 
times of the Messiah were now fully 
come, and Jesus was clearly proved 
to be the Messiah, it was incumbent 
on them to acknowledge him as such, 
and enrol themselves among his dis- 
ciples. II That is, on Christ Jesus. 
Paul thus explained who it was that 
actually came after John the Baptist, 
and who, consequently, it was that 
must be acknowledged as the Messiah. 

5. When they heard this, &c. The 
preceding verse gives, doubtless, only 
the chief topics of instruction present- 
ed by Paul. These were enlarged 
upon, and all the information given 
which the case required. The apos- 
tle fully explained the object of John's 
baptism, as the men needed more ac- 
curate instruction than they had re- 
ceived. He would also, of course, 
present the claims of Jesus to be 
obeyed as the Messiah. The men 
saw the evidence, and admitted it ; 
and with readiness of mind adopted 

1 the apostle's views. 1| T/tey were bap- 



A. D. 56.] 



CHAPTER XIX. 



257 



were baptized in the name of the 
Lord Jesus. 

6 And when Paul had laid his 



tized in ike name of ike Lord Jesus. 
Acknowledging the claims of Jesus, 
and submitting to his authority, they 
were baptized as his disciples. 

6. Wke?i Paul had laid his hands 
upon them, the Holy Ghost, &c. Tlie 
laying on of the apostles' hands was 
the outward act, in connection with 
which, usually, the extraordinary in- 
fluences of the Spirit were commu- 
nicated. See 8 : 17. || They spake 
loith tongues; with other languages 
besides their own. ]| And prophesied. 
See on 33: 1. 15 : 32. They were 
under a spiritual impulse, by which 
believers obtained clearer views of 
divine truth, and expressed them- 
selves on religious subjects with un- 
wonted fervor and power. The gift 
of predicting future events was also 
sometimes bestowed. Speaking with 
tongues and prophesying, as just ex- 
plained, were the usual methods in 
which the extraordinary influences 
of the Spirit manifested themselves. 

The extreme brevity of Luke's ac- 
count respecting these twelve men, 
has occasioned many conjectures in 
regard to the transaction here re- 
corded. Some writers have con- 
tended that these men did not receive 
baptism after Paul met with them, 
and that the fifth verse, which cer- 
tainly seems to affirm that they did, 
is to be understood, not as the his- 
torian's words, but as a continuation 
of the apostle's remarks to these men, 
and his relating of what was usually 
done in the days of John the Baptist. 
This opinion has been maintained by 
two opposite classes of writers — the 
one, those who contend, in the most 
strict manner, that baptism, whether 
administered to a professed believer 
or to an Infant, is never, on any occa- 
.slon, to be repeated, and who suppose 
that, if these men were rcbaptlzed, 
this fact would encourage the prac- 
tice of rebaptlzlng, and thus detract 
from the sacredness of baptism ; the 
other class, those who maintain that 
John's baptism was essentially Chris- ' 
22* 



hands upon them, the Holy Ghost 
came on them ; and they spake 
with tongues, and prophesied. 



tian baptism, and who suppose that, 
if these men were rebaptized, it would 
follow that John's baptism was not 
Christian baptism. As to the simple 
inquiry, whether these men were bap- 
tized anew, an afhrmative answer 
seems unavoidable, if we follow the 
most obvious and natural meaning 
of the passage, as conveyed both in 
our translation and in the original 
Greek. But why v»^ere they baptized 
anew ? The brevity of the account 
hinders us from obtaining entire sat- 
isfaction ; and yet there are intima- 
tions in it of sufiicient clearness to 
relieve us from any serious embarrass- 
ment. They were not baptized anew 
simply because they had been at first 
baptized only " unto John's baptism ; " 
but for reasons which would not, in 
the least, call in question the author- 
ity and sufficiency of the baptism 
which John was commissioned to 
administer. It does not appear from 
the narrative, that they had been 
baptized by John himself. Nor is it 
likely, that if they had been baptized 
by John in Palestine, they would be 
found, nearly thirty years after John's 
death, so ignorant of the fact that 
Jesus had appeared as the Messiah 
whom John announced. It is far 
more probable that they had been 
baptized since the time of John, at a 
distance from Palestine, by some per- 
son professing to be a disciple of 
John. They were probably baptized 
by this person after the death of John, 
and when, consequently, baptism, as 
John's baptism, was a mere nullity. 
Nor had their minds been directed to 
the great object of evangelic faith, 
namely, the Lord Jesus ; so tliat, 
though for so long a time baptism 
had been administered in the name 
of Jesus, as the Messiah who had 
come, they were ignorant of him. 
In such circumstances as these, it 
was evidently proper that, as they 
had now received full instruction 
and cordially embraced the truth 
respecting Jesus, they should be bap- 



258 



ACTS. 



[a. d. 57. 



7 And all the men were about 
twelve. 

8 And he went into the syna- 
gogue, and spake boldly for the 
space of three months, disputhig 
and persuading the thnigs con- 
ceruing the kingdom of God. 

9 But when divers were hard- 
ened, and believed not, but spake 
evil of that way before the mul- 
titude, he departed from them, 
and separated the disciples, dis- 
puting daily in the school of one 
Tyrannus. 

tized in his name. The unintelhgent 
and irregular manner in vi^hich they 
had before been treated, could not 
destroy their duty to be baptized as 
followers of Jesus. 

8. Disputing. See 18 : 4. 17 : 17. 
11 Persuading the things concerning 
the kingdom of God ; convincing and 
persuading the hearers in the syn- 
agogue respecting the gospel. His 
discourses produced conviction, and 
led many to embrace the gospel. 
Tlie Jdngdorn of God here means the 
religion of Christ. His religion was 
so called, because it was designed to 
make those who should receive it the 
people and subjects of God. In the 
hearts of the Messiah's followers, 
■God reigns. 

9. When divers were hardened; 
when some obstinately resisted the 
truth, as presented by Paul. || Spake 
evil of that way ; reviled the religion 
of Christ. 11 He departed f rom them ; 
he left the synagogue, where were both 
those who reviled, and the multitude 
whom they were endeavoring to dis- 
affect. 11 Disputing daily in the school 
of one Tyrannus. The school-room of 
Tyrannus was doubtless a hall used 
for public discussions, perhaps of a 
philosophical nature. Such discus- 
sions were, in that age, very frequent. 
No information respecting Tyrannus 
has reached us, besides what is con- 
tained in this verse. He was probably 
a Greek teacher of philosophy, and 
had become favorable to the apostle. 

10. All they wliich dwelt in Asia., 
&-C. Asia, here, probably designates 



10 And this continued by the 
space of two years ; so that all 
they which dwelt in Asia heard 
the word of the Lord Jesus, both 
Jews and Greeks. 

11 And God wrought special 
miracles by the hands of Paul : 

12 So that from his body were 
brought unto the sick handker- 
chiefs, or aprons, and the diseases 
departed from them, and the evil 
spirits went out of them. 

13 Then certain of the vagabond 
Jews, exorcists, took upon them 

that region of country which was 
otherwise called Ionia, or Proconsular 
Asia, and of which Ephesus was the 
capital. See on 2 : 9. 16 : 6. Such 
was the resort to Ephesus for pur- 
poses of traffic, and for paying rev- 
erence to the heathen goddess Diana, 
to whom a splendid temple had been 
there erected (v. 35), that a knowl- 
edge of the gospel was, in conse- 
quence of Paul's preaching in Ephe- 
sus, spread through all that country, 
among the Gentiles as well as the 
Jews. 

12. So that from his body tcere 
brought unto the sick handkerchiefs., 
&c. Handkerchiefs and aprons were 
applied to Paul's person, and then 
to the persons of the sick by their 
friends, in cases where they could 
not convey the sick to him, or could 
not procure a visit from him. And 
in this w^ay, a blessing was obtained. 
Not that there was in Paul's person 
a healing virtue, which could be 
communicated to these articles, and 
could thence act on the sick ; but in 
connection with these outward acts, 
divine power wrought a cure, thus 
making Paul most signally an agent 
of God, acting by his special author- 
ity. So in the case of the blind man, 
related in the ninth chapter of John. 
His sight was restored in connection 
with clay spread vipon his eyes, and 
then washed off at the pool of Siloam. 
The miracles thus wrought were very 
similar to those which appear, from 
5 : 15, to have followed the shadow 
of Peter passing over the sick. 



A, D. 58.] 



CHAPTER XrX. 



259 



to call over them which had evil 
spirits, the name of the Lord Jesus, 
saying, We adjure you by Jesus 
whom Paul preacheth. 

14 And there were seven sons 
of one Sceva a Jew, and chief of 
the priests, which did so. 

15 And the evil spirit answered 
and said, Jesus I know, and Paul 1 
know ; but who are ye ? 



13. Then certain of the vagabond 
Jews; that is, Jews who travelled 
about from place to place, practising 
their superstitious ceremonies for the 
cure of diseases, and for expelling 
demons. They were more respected 
in society, than the word vagabond 
would now lead us to suppose. They 
would seem to have been, by profes- 
sion, travelling physicians and ex- 
pellers of demons. || Exorcists ; men 
who pretended to have such power, 
by the use of incantations, over evil 
spirits, as virtually to bind them by 
an oath, as it were, to leave the 
bodies of those into whom they had 
entered. The evil spirits, they would 
pretend, left the possessed persons 
through dread of the wrath they 
would incur by slighting the author- 
ity of the name, by which they were 
charged to come out. Jesus had 
reference to such persons in Matt. 
12 : 27. II We adjure you by Jesus, 
&c. ; we solemnly charge you, as by 
the sanction of an oath, in the name 
of Jesus, and by your dread of his 
wrath. II Whom Paul preacheth. 
They had seen, and the people had 
seen, that the curing of diseases and 
the casting out of demons by Paul 
in the name of Jesus, were all real- 
ities, and vastly different from what 
themselves could do. They there- 
fore altered their mode of proceeding, 
in hopes to maintain their reputation, 
and, instead of the form of words 
which they had been accustomed to 
use, adopted one which mentioned 
the name of Jesus as the being who 
required the demons to depart from 
the possessed persons. They sup- 
posed, perhaps, that there was some 
charm in the very word Jesus which 



16 And the man in whom the 
evil spirit was, leaped on them, 
and overcame them, and prevailed 
against them, so that they fled out 
of that house naked and wounded. 

17 And this was known to all 
the Jews and Greeks also dwelling 
at Ephesus : and fear fell on them 
all, and the name of the Lord 
Jesus was magnified. 



the demons could not resist ; or, as 
the name of Jesus was associated 
with so much power, as used by Faul, 
they vainly supposed similar effects 
would follow their own use of it, par- 
ticularly if, by some addition, they 
should show that they meant the 
very Jesus whom Paul preached. 

14. Sceva — chief of the priests. 
Sceva either was, or had been, a 
chief priest; that is, probably, a head 
of one of the classes into which the 
priests were divided. 

15. The evil spirit answered. It 
was the man who spoke ; but his 
language and actions are ascribed to 
the evil spirit by which he was in- 
fluenced. In like manner, we read, 
in Mark 1 : 34. 3 : 11, of demons 
speaking. || Jesus I know, and Paul 
I knoio ; but, &c. ; the power of Je- 
sus and of Paul I acknowledge, and 
cannot withstand. But what right 
have you to command me 1 dread 
not your power ; 1 despise your claim 
to have superiority over me. 

16. Naked; their outside garments 
torn from them. Generally, in the 
New Testament, the word naked re- 
fers to a partial, rather than an entire, 
destitution of clothing. A person 
only partly dressed, or with tattered 
garments, is also among us sometimes 
called naked. The violent conduct 
of the demoniac here mentioned, 
shows that he was in a state of in- 
sanity. An instance of possession by 
evil spirits strikingly similar to this, is 
mentioned in Matt. 8 : 28, and Luke 
8 : 26—30. 

17. The name of the Lord Jesus was 
magnified. The signal proofs of di- 
vine power deeply impressed the * 
people ; and they regarded the name 



260 



ACTS. 



[a. d. 59. 



18 And many that believed 
came, aud coulessed, and showed 
theii- deeds. 

19 31auy also of them which 
used curious arts, brought their 
books together, and burned them 
before ail yncn : and they counted 

of Jesus with great reverence. It 
became strikingly evident that true 
miracles were performed by Faul in 
the name of Jesus : never was he de- 
feated in attempting these works, as 
were these deceiving exorcists. 

16. Many — confessed and shoiced 
their deeds ; the evil deeds, in which 
they had been engaged before they be- 
came believers. They became more 
deeply impressed with the necessity 
of an ample confession of their former 
evil courses of life, and of an honest 
avowal of a determination to forsake 
such practices. The defeat of the 
sons of Sceva, and the evidence of the 
invincible power of Jesus, quickened 
the consciences of some who had 
professed to believe, but who had, 
perhaps, retained some secret evil 
practices. 

19. Curious arts ; magic arts, sor- 
cery ; such practices as those of Si- 
mon the sorcerer. See 8: 9. 'j Books; 
books vrhich gave instruction in 
magic. Ephesus was distinguished 
for the practice of these deceptive 
arts, which pretended to teach the 
wavs of obtaining the cooperation of 
superhuman agents, and to qualify 
men to practise what has been sig- 
nificantly called tJte black art. So 
noted was Ephesus for such pre- 
tended skill in obtaining the inter- 
vention of superhuman power, that 
scrolls of parchment, containing cer- 
tain words and expressions, and 
designed to operate as a kind of 
amulet, or charm, preserving the 
wearer's person from enemies, both 
seen and unseen, from accidents, and 
from defeat in contests, bore the 
name of Ephesian letters. A person 
without one of these scrolls was 
tiiought to be without a defence ; 
he had nothing about him to charm 
away evil powers, or to secure for 
him superhuman aid. || Burned them 



the price of them, and found ii 
fifty thousand pieces of silver. 

20 So mightily grew the word 
of God, and prevailed. 

21 After these things were 
ended, Paul purposed in the spirit, 
when he had passed through 31ace- 

before all ; burnt them in public, as 
showing their renunciation of such 
diabolical practices, and their deter- 
mination to give them, henceforward, 
no countenance. || Fifty thousand 
pieces of silver. The amount re- 
duced to our currency cannot be 
accurately stated, since we know not 
whether Jewish money was meant, 
or Attic, or Roman. If it was the 
Jewish, the sum would be about 
twenty-eight thousand dollars, since 
a shekel (which was generally meant 
by the word translated piece of silver) 
was worth about fifty-six cents. If 
the piece of silver was the Roman 
drachma, or denarius, worth about 
fourteen cents, then the sum would 
be seven thousand dollars. It is 
probable the coin referred to was the 
Roman. It may, however, have been 
the AttiC ; and then the piece of silver 
was equal to about fifteen cents and a 
half; and the amount proportionably 
larger. The quantity of books de- 
stroyed cannot be estimated by the 
number, that might now be bought 
for an equal sum of money, because 
the price of books was so much 
higher at that time than now. Print- 
ing was not then invented, and books 
v.-ere multiplied only by transcribing. 
Whether the number of books was 
! large or small, the pecuniary sacrifice 
was very great, and was a strong 
proof of the sincerity of those who 
made it. And the remark was fully 
justified, which the sacred writer was 
led to make in view of the transac- 
tion — "So mightily grew the word 
of God and prevailed."' 

21. Paul purposed in the spirit; 
that is, in his mind. He proposed to 
visit again Macedonia and Achaia, 
through which provinces he had 
passed on his former tour (16:10. 
17:15. 18:1), and thence to visit 
Jerusalem. || / must also see Rome; 



A. D. 59.] 



CHAPTER XJX. 



2G1 



donia, and Achaia, to go to Je- 
rusalem, saying, After I have been 
there, I must also see Rome. 

22 So he sent into Macedonia 
two of them that ministered un- 
to him. Timotheus and Erastus ; 
but he himself staid in Asia tor a 
season. 

23 And the same time there 



the metropolis of the Roman empire. 
It was highly desirable that Paul 
should visit the imperial city, as the 
cause of Christ would be greatly bene- 
fited by strengthening the Christian 
influence there, and opportunities 
might also be secured for still further 
spreading the gospel. Thus perpetu- 
ally was the apostle devising methods 
for extending his usefulness. His 
aim was, fully to discharge the com- 
mission with which he had been 
intrusted, and as widely as possible to 
diffuse the knowledge of the truth. 
Hence he wished to labor at those 
points which appeared to promise the 
largest and the happietst success. 

22. Timotheus and Erastus. On 
this third tour, as well as on the two 
preceding, Paul had taken assistants 
with him. The name of Timotheus 
has already repeatedly occurred. 
See 16:1. 17: 14,15. 18: 5. Eras- 
tus was, perhaps for the first time, 
associated with the apostle on the 
present tour. He is probably the 
same as is mentioned in 2 Tim. 4 : 
20; a different person from the one 
mentioned in Rom. 16 : 23. Besides 
Timotheus and Erastus, he was ac- 
companied by Gains and Aristarchus. 
See V. 29. || He himself staid in 
Asia ; in Proconsular Asia. See on the 
tenth verse. Paul continued his stay 
for a season in Ephesus, the capital 
of this region, intending soon to fol- 
low Timotheus and Erastus, whom he 
had sent forward into Macedonia. 

23. About that ^oay ; or, the way, 
the Christian religion (see on v. 9), 
so called, as being the way of God, 
as prescribing the course of life which 
God requires. 

24. Silver shrines for Diana. Di- 
ana was a heathen goddess, held in 



arose no small stir about that way. 

24 For a certain man named 
Demetrius, a silversmith, which 
niade silver shrines for Diana, 
brought no small gain unto the 
craftsmen ; 

25 Whom he called together 
with the workmen of like occupa- 
tion, and said, Sirs, ye know that 



peculiar honor at Ephesus. She was 
one of the most highly and most 
extensively honored of the heathen 
divinities, being regarded as goddess 
of hunting, of travelling, of enchant- 
ments, of birth, health, &c. ; so that, 
with reference to some one or more 
of these interests, over which she was 
thought to preside, she would have 
an uncommon number of votaries. 
A most magnificent temple had been 
erected to her at the entrance of 
Ephesus. In honor of her, small sil- 
ver shrines, or temples, were made 
after the model of the large temple, 
and furnished with a small image of 
the goddogg. These were sufficiently 
small to be carried about, and appear 
to have been in great demand among 
her devotees, so that Demetrius and 
other silversmiths in Ephesus carried 
on a very lucrative traffic in these 
shrines. The protection of Diana 
was, of course, supposed by the mul- 
titude to be gained by possessing one 
of them. They would be sought for 
by persons at a distance, who could 
not conveniently come to Ephesus to 
worship ; and those who had visited 
the city would wish, both in hope of 
protection and for show, to possess 
one of them ;. while, doubtless, every 
person of consequence in and around 
Ephesus would have one. || The 
craftsmen; the artisans, the men 
employed in manufacturing the min- 
iature temples. 

25. The workmen of like occupa- 
tion. A large number of workmen 
would find employment about the 
various parts of this occupation. 
Other articles, furnishing employment 
to workmen, besides the miniature 
shrines, would of course be required 
by the prevalent idolatry . Demetrius 



262 



ACTS. 



[a. d. 59. 



by this craft we have our wealth : 
26 Moreover, ye see and hear, 
that not alone at Ephesus, but 
almost throughout all Asia, this 
Paul hath persuaded and turned 
away much people, saying, tliat 
tliey be no gods which are made 
with hands. 



assembled together the wealthy arti- 
sans who were engaged in this traffic, 
and the nuixierous workmen who were 
dependent on them for employment 
and subsistence ; thus seeking to ex- 
cite a wide-spread opposition to Paul 
and his companions. || By this craft ; 
by this employment. 

26. This Paul hath — turned a^cay 
much people ; that is, from the wor- 
ship of Diana to his own views of' 
religion. || Saying that they he no 
gods tchich are made icith hands. 
Among the common people in hea- 
then nations, the images which were | 
made for worship were regarded as 
the gods themselves ; so that those 
who made the images were called 
makers of gods ; and when an image 
was stolen away, they considered the 
god himself as gone. The more in- 
telligent saw, of course, the absurdity 
of such a notion ; they regarded the 
images as mere representatives of 
the gods. But even they held that 
the gods were somehow resident in 
the images, and that the images were 
fihed with the presence of the deity. 
Thus the notions of the intelligent, 
as well as of the multitude, were 
wholly favorable to the worship of 
idols. The declaration which Deme- 
trius ascribed to Paul was a true one ; 
and it shows that the apostle had 
made himself well understood on 
this subject in this idolatrous city. 
So, in Lystra (14 : 15), he declared 
heathen gods to be mere vanities ; 
and before the Athenian assemblv on 
jVIars-hill (17:24, 29), he affirmed 
that the true God does not dwell in 
temples, and is not like gold, or sil- 
ver, or stone, graven by art and 
man's device. Compare Rom. 1 : 
22, 23. 

27. To he set at nought; to be 



27 So that not only this our 
craft is in danger to be set at 
nought; but also that the temple 
of the great goddess Diana should 
he despised, and her magnificence 
should be destroyed, whom all 
Asia, and the world worshippeth. 

28 And when they heaid these 



brought into contempt. || But also 
that the temple of the great goddess 
Diatui, &c. Demetrius was plainl}' 
actuated by love - of gain, and by a 
fear that Paul's influence would dry 
up the source of his wealth. But 
the profession of a fervent zeal for 
the honor of the goddess, and an 
appeal to the religious, or supersti- 
tious, prejudices of the company he 
had assembled, must also be made 
so as to secure their ready coopera- 
tion in his attempt against Paul. 
Thus, under the cloak of religion, 
I and of a most sacred regard for tlie 
honor of Diana, he would cover his 
selfish purposes, and seek the apos- 
tle's destruction, or at least his ex- 
pulsion from the city. The temple 
of Diana was particularly mentioned 
by Demetrius, as an object of reli- 
gious veneration. This was so mag- 
nificent a structure, as to be reckoned 
one of the seven wonders of the 
world. It is said to have been four 
hundred and twentv-five feet iii 
length, and two hundred and twenty 
in breadth ; and its roof was supported 
by a hundred and twentj'-seven col- 
umns, sixty feet in height. It was 
not completed till two hundred and 
twenty years after it was com- 
menced ; and all the cities of Asia 
contributed to its erection. It was 
set on fire and partially destroyed 
by Erostratus, — who wished thus to 
immortalize his name, — about three 
hundred and fifty-six years before 
Christ ; but was' afterwards rebuilt 
in a still more magnificent style, at 
tlie common expense of Greece. 
II Whom all Jsia and the icorld wor- 
shippeth. An extravagant method 
of affirming the very great and wide- 
spread hoinage which was paid to 
Diana. 



A. D. 59.] 



CHAPTER XIX. 



263 



sayings, they were full of wrath, 
and cried out, saying. Great is Di- 
ana of the Ephesians. 

29 And the whole city was 
filled with confusion : and having 
caught Gains and Aristarchus, men 
of Macedonia, Paul's companions 
in travel, they rushed with one 
accord into the theatre. 

30 And when Paul would have 
entered in unto the people, the 
disciples sutfered him not. 

28. They loere full of wrath; 
against Paul, and full of mad zeal 
for the honor of their goddess. 

29. Having caught Gains and 
Aristarchus. Demetrius and his com- 
pany succeeded in securing the per- 
sons of these two men, who were 
Paul's fellow-travellers, and forcibly 
conveyed them into the theatre, 
where a tumultuous crowd was col- 
lected together. Their design was, 
to direct the indignation of the pop- 
ulace against them, and probably to 
effect their destruction. || The the- 
atre. The Greek cities of the Roman 
empire employed theatres not only 
for dramatic exhibitions and other 
shows, but also for holding assem- 
blies of the people, convened for 
business or other public occasions. 

30. IVfien Paul would have entered 
in unto the people ; in order to plead 
the cause of himself and his com- 
panions. Knowing that he had com- 
mitted no offence, he was willing to 
appear before the multitude in self- 
vindication, and for the sake of bear- 
ing testimony in behalf of the gospel. 
Compare 14 : 14—17. 17 : 18, &c. 
I| The disciples suffered him not. 
The believers in Ephesus would not 
consent to Paul's proposal of going 
into this tumultuous assembly. 

31. Certain of the chief of Asia; 
literally, some of the Asiarchs. The 
eastern cities of the Roman empire 
were in the habit of choosing annu- 
ally certain wealthy men to preside 
over their religious concerns, and to 
provide, at these officers' own ex- 
pense, public games and theatrical 
entertainments for the people. These 



31 And certain of the chief of 
Asia, which were his friends, sent 
unto him desiring him that he 
would not adventure himself into 
the theatre. 

32 Some therefore cried one 
thing, and some another : for the 
assembly was confused, and the 
more part knew not wherefore 
they were come together. 

33 And they drew Alexander 
out of the multitude, the Jewa 



men received their title from the 
provinces to which they belonged 3 
and, of course, those who were se- 
lected for this honor, in Proconsular 
Asia, were called Asiarchs. The 
chief man of the Asiarchs made 
Ephesus his residence, and others 
were associated with him as asses- 
sors and assistants. Some of these, 
being favorable to Paul, advised him 
not to expose himself to the multi- 
tude, who had now become so infu- 
riated. II That he loould not adven- 
ture himself into the theatre; that he 
would not venture into the theatre. 
It was certainly the part of prudence 
to refrain from appearing before a 
crowd, whose passions had become 
so excited. 

33. And theij drew Alexander out 
of the multitude. The idea of the 
sacred writer is, probabl}'-, that some 
from among the people set forth, or 
proposed, Alexander as a suitable 
person to address the assembly. 
II The Jeios putting him foricard ; the 
Jews endeavoring to get him into a 
proper place to speak ; or, perhaps, 
recommending him as a proper per- 
son to be heard on the present occa- 
sion. The Jews were particularly 
anxious at that time, because the 
fury of the populace was quite as 
likely to be directed against them 
as against Paul's companions. The 
Jews were known to be stern oppo- 
sers of the reigning idolatry, and the 
common people made no distinction, 
as to the present matter, between 
Paul's companions and the Jews. 
They held Paul and his companions 
to be Jews; and the fact of a per- 



264 



ACTS. 



[a. d. 59. 



putting him forward. And Alex- 
ander beckoned with the hand, 
and would have made his defence 
unto the people. 

•34 But when they knew that 
he was a Jew, all with one voice 
about the space of two hours cried 

son's being a Jew was enough to 
excite their ill-will against him. 
^nd Alexander — icould have made 
is defence; not a defence in his own 
behalf personally, for there was no 
ground of accusation against him in 
particular. His aim was, to vindi- 
cate the Jews, in distinction from 
Paul and his associates, and to show 
that the present difficulty was not 
occasioned by Jews, as such, or by 
any of the Jewish community in 
Ephesus; but that it ought to be 
traced to Paul, from whom the great 
body of the Jews kept themselves 
(v. 9), as really as did the worship- 
pers of Diana. Who Alexander was, 
we have not the means of knowing. 
He was, evidently, a prominent man 
among the Jews, and considered 
suitable to be set forward as their 
advocate in a time of danger. Very 
possibly he is the same as is men- 
tioned in 2 Tim. 4 : 14, as Alexander 
the coppersmith, who did Paul much 
injury. 

34. But when they knew he teas a 
Jew^ &c. There was a prevalent 
ill-will against the Jews in the cities 
where they resided ; and this would 
be particularly excited on the pres- 
ent occasion, as the Jews were 
known to be unfriendly to the wor- 
ship of idols, and the multitude made 
no distinction between Paul and the 
Jews, in regard to the existing com- 
motion. They wished to hear noth- 
ing from the hated company. To 
prevent him from speaking, they 
zealously and tumultuously renewed 
their acclamations in honor of Diana. 

35. The town-clerk. In the cities 
of Asia Minor, the title of public 
clerk, or secretary, was given to the 
principal municipal magistrate. It 
was his duty to preside in their sen- 
ates, to record the laws and have 
charge of the archives, and to read 



out, Great is Diana of the Ephe- 
sians. 

35 And when the town-clerk 
had appeased the people, he said, 
le men of Ephesus, what man is 
there that knoweth not how that 
the city of the Ephesians is a 

in public what was to be made known 
to the people. The secretary of 
Ephesus was not present, probably, 
at the beginning, as the assembly 
was a tumultuous one, more like a 
mob than a lawful and properly reg- 
ulated meeting. When he came to 
the theatre, however, and saw the 
commotion, he took means at once 
for quieting it and dispersing the 
people. He seems to have been a 
man of much forethought and ability, 
as well as candor. He suggested to 
the people, that there was no need 
of their clamorous protestations in 
honor of Diana, since it was every 
where known that the city of Ephe- 
sus prided itself on its devotion to 
that goddess ; besides, the very men 
against whom the tumult had been 
excited, had not reviled her. If, how- 
ever, he declared, Demetrius and his 
associates had any charge to lay 
against these men, there was a legal 
provision, according to which the 
case could be acted on without a 
public tumult. |j IHiat man is there 
that knoiceth not, &c. Is it not uni- 
versally known already ? Is there 
any just occasion for this tumultuous 
demonstration of devotion to Diana.' 
II Thai the city of the Ephesians is a 
ivorshipper of the great goddess Di- 
ana ? In other words, that the city 
of the Ephesians has eminently de- 
voted itself to the goddess Diana.? 
Not only was she specially wor- 
shipped in Ephesus, but the city had 
been specially presented, or conse- 
crated, to her ; so that the city might 
well be called the protector, the guar- 
dian, of Diana's temple and worship, 
in grateful acknowledgment of hav- 
ing her for the protector, or guardian, 
of the city. It was customary for 
cities to select some particular divin- 
ity as their special protector, and to 
regard themselves, in turn, as spe- 



A. D. 59.] 



CHAPTER XrX. 



265 



worshipper of the great goddess 
Diana, and of the image which fell 
down from Jupiter ? 

36 Seeing then that these things 
cannot be spoken against, ye 
ought to be quiet, and to do 
nothing rashly. 

37 For ye have brought hither 
these men, which are neither rob- 
bers of churches, nor yet blas- 
phemers of your goddess. 

cially bound to honor that divinity. 
11 Jlnd of the iinage lohick fell doicn 
from Jupiter. That is, the image of 
Diana, which was kept in her temple 
at Ephesus, and which was said by 
the priests, and believed by the com- 
mon people, to have been sent down 
out of heaven from the god Jupiter. 
It was an artifice of the heathen 
priests, when an idolatrous image 
was old, and all knowledge of its ma- 
ker was lost, to speak of it as having 
fallen down from heaven ; thus se- 
curing the greater reverence for it as 
an object of worship. 

37. Ye have brought hither these 
men; Gains and Aristarchus. See 
V. 29. |j Robbers of churches ; more 
properly, temple-robbers. The word 
church is not applicable to a heathen 
temple. However little reverence 
Paul and any of his coinpanions had 
for heathen temples, they could not be 
accused of robbing the temples, or com- 
mitting sacrilege against them. They 
let the temples alone. || JVbr yet blas- 
phemers of your goddess ; revilers of 
Diana. They had, indeed, no respect 
for Diana ; but their duty did not re- 
quire them to deal in invectives and 
calumny, and to use scurrilous lan- 
guage against this pretended divinity. 
By preaching the gospel in its sim- 
plicity and purity, and vindicating the 
claims of Jesus on men's faith and 
obedience, they were pursuing the 
surest way to effect the downfall of 
every idol, while no charge of positive 
ill-speaking against any particular 
heathen deity might be brought 
against them. Paul and the other 
primitive preachers never failed, how- 
ever, on all proper occasions, to bear 



38 Wherefore, if Demetrius, 
and the craftsmen which ai*e with 
him, have a matter against any 
man, the law is open, and there 
are deputies : let them implead 
one another. 

39 But if ye inquire any thing 
concerning other matters, it shall 
be determined in a lawful as- 
sembly. 

40 For we are in danger to be 

an honest and decided, yet peaceable, 
testimony against idolatry. Compare 
14 : 15. 17 : 24, 29. 

38. If Demetrius — have a matter 
against anyvian ; or, a ground of com- 
plaint against any one. || The law is 
open; rather, according to the original, 
There are court days, days for trying 
causes ; you can have recourse to the 
law, and obtain redress of grievances. 
II And there are deputies; that is, pro- 
consuls ; the title of the chief Roman 
officer in the provinces. Compare 
13 : 7. The idea is, — There are set 
days for trials by the proper authori- 
ties ; and besides, it is the business 
of proconsuls to see justice done and 
order observed. Recourse may be 
had, if necessary, to the proconsul;, 
so that there is no need of a tumult- 
uous concourse like the present. 
II Let them implead one anotJier ; let. 
them go to law with each other. 

39. Concerning other matters ; mat- 
ters which cannot properly be made 
subjects of a lawsuit, or of settlement 
by the proconsul. || It shall be deter- 
7nincd in a lawful assembly ; literally, 
in the lawful assembly. In these 
eastern cities of the empire, the city 
authorities had the right of calling as- 
semblies of the citizens at set times, to 
deliberate on various matters of public 
interest. The language of the secre- 
tary here contained a strong implica- 
tion that the present assembly was an 
unlawful one. 

40. For ice are in danger to be 
called in question, &c.; we are in 
danger of being accused before the 
Roman proconsul. Nor would the 
consequences be light which might 
follow such an accusation ; for by, 



266 



ACTS. 



[a. d. 60. 



called in question for this day's 
uproar, there . being uo cause 
whereby we may give an account 
of this concourse. 

41 And when he had thus 
spoken, he dismissed the assem- 
bly. 

CHAPTER XX, 

1 Paul goeth to Macedonia. 7 He celebrat- 
eth the Lord's sapper, and preacheih. 
9 Eatychus, having fallen down tiead, IJ is 
raised to life. 17 At ililetus he calleth 
the elders together, telleth them what shall 
befall to himself 28 committeth God's 
flock to them, 29 wameth them of false 
teachers, 32 cotmnendeth them to God, 
35 prayeih with them, and goeth his wav. 

Roman law, the raising of a riot was 
an oifence punishable with death, 
j! TJiere being no cause ^ &c. The 
llonian law justined a sudden and 
tumultuous concourse of |>eople on 
occasions of fire, of inundations, of 
invasions bv enemies, and of similar 
public hazards. But for the tumult 
at Ephesus, no adequate cause could 
be assigned. 

CHAPTER XX. 

1. After the uproar icas ceased ; the 
tumuft, excited by Demetrius in Eph- 
esus. Paul called — the disciples, 
and embraced them : bade them adieu, 
j] Departed for to go into Macedonia ; 
as he had purposed to do. See 19 : 
21. During this third tour, Paul had 
passed through Phrygia and Galatia 
(IS : 23), and had come to Ephesus. 
19 : 1. While in Ephesus, he formed 
the design of visiting a second time 
Macedonia and Achaia (through 
which he had passed on his preceding 
tour — 16 : 9, tkc. 17 : 15, &c.), and 
then of going to Jerusalem. 

2. And ichcn he had gone over those 
parts ; the cities and districts in Mace- 
donia. II He came into Greece ; the 
country south of ^Macedonia. It is 
the same as is elsewhere called 
Adiaia. IS : 12, 27. 19 : 21. 

3. He purposed to return through 
M icedonia. Paul s original design 
was to sail from some port in Greece 
for Syria, on his way to Jerusalem. 



4 ND after the uproar was 
-TJL ceased. Paul called unto ?iim 
the disciples, and embraced theni, 
and departed for to go into 31ace- 
donia. 

2 And when he had gone over 
, those parts, and had given them 
: much exhortation, he came into 
{ Greece, 

j -3 And /^ere abode three months. 
' And when the Jews laid wait for 
1 him, as he was about to sail in- 
to Syria, he pui"posed to return 
through 3IacedoDia. 

4 And there accompanied him 

■ into Asia, Sopater of Berea : and 
, of the Thes*alonians, Aristarchus 

■ But the Jews, either discovering or 
\ suspecting this -design, heid taken 
\ measures secretly to seize him, for 
; the purpose, doubtless, of putting him 
t to death. In consequence of this 
i plot, he altered his plan, and con- 
i eluded to return, in part at least, 

; bv the way he had come, namely, 
I through Macedonia ; thus thwarting 
! his tinfiriendly countrymen. 
1 4. Arid there accompanied him into 
i Asia, Sopater, tScc. It appears from 



the fiftli verse that the men here 
; named prosecuted their journey as far 
' as to Troas in Asia before Paul pro- 
: ceeded. leaving him, by his own ar- 
rangement, doubtless, at Philippi, as 
' it would seem from the sixth verse. 
I They did not, then, strictly speaking, 
accompany him into Asia ; but, as 
the original states, as far as to Asia. 
He and they were in company till 
they came to Philippi, the last city in 
Etirope which he was designing at 
that time to visit, and from which he 
[ would follow them into .Ajsia. Thus 
I these men accompanied him, as we 
i mav say, using a general form of 
i speech, as far as to Asia. 1| Berea ; 
\ a city of Macedonia. See 17 : 10. 

'1 Aristarchus. See 19: 2i'> || Gains 
\ of Derbe. In 19 : 29, Gains is spoken 
: of as a Macedonian. If the one here 
t mentioned were the same man, he 
' was probably a native eitlier of Mace- 
donia, or of Derbe in Asia Minor, and 
' a resident of one or the other of these 



A. D. 60.] 



CHAPTER XX. 



267 



and Secundus ; and Gaius of 
Derbe, and Timotheus ; and of 
Asia, Tychiciis and Trophimus. 

5 These going before, tarried 
for us at Troas. 

6 And we sailed away from 
Philippi, after the days of un- 
leavened bread, and came unto 
them to Troas in five days ; where 
we abode seven days, 

7 And upon the first day of the 
week, when the disciples came 
together to break bread, Paul 

places; so that he might be called 
Gaius of Macedonia, or of Derbe. 
jj Timotlteus. See 16: 1. \\.And of 
Asia ; Asia in the most limited sense. 
See 16 : 6. || Tychicus ; mentioned 
also in Eph.6 : 21. Col. 4 : 7. || Tro- 
phimv^ ; mentioned again in 21 : 29. 
2 Tim. 4 : 20. 

•5. These — tarried for us at Troas. 
See on 16 : 8. The use of the pro- 
lioun us in this verse shows that 
Luke, the writer of the Acts, had 
again joined the apostle. See on 
16 : 10, 40. Probably Luke had re- 
mained in Philippi until the present 
time, perhaps in the practice of his 
profession as a physician, and for the 
benefit of the Christian cause in that 
place. Paul, having come to Philip- 
pi, would naturally wish to spend at 
least a short time there, for strength- 
ening the church which, in company 
with Silas, he had there planted. 
16 : 12, 40. He accordingly sent 
forward his companions, directing 
them to wait for him in Troas. As 
Luke had now the opportunity of 
renewing his connection with Paul, 
he seems, from the following verse, 
to have availed himself of this op- 
portunity. 

6. Sfter the days of unleavened 
bread ; that is, the festival of the 
passover, during which the Jews 
were not allowed to use leavened 
bread. It was observed in com- 
memoration of the Hebrews' depart- 
ure from Egypt, and of their being 
protected when the first-born of 
Egypt were slain. See on 12 : 3. 
This occurred at a set time annually, 



preached unto them, (ready to de- 
part on the morrow) and con- 
tinued his speech until midnight. 

8 And there were many lights 
in the upper chamber, where they 
were gathered together. 

9 And there sat in a window a 
certain young man named Euty- 
chus, being fallen into a deep 
sleep : and as Paul was long 
preaching, he sunk down with 
sleep, and fell down from the 
third loft, and was taken up dead. 

commencing with the new moon of 
April. It is mentioned here merely 
as a note of time, just as we some- 
times employ the word Christmas^ 
when we mean to designate the 
twenty-fifth of December. 

7. Upon the first day of the week, 
&c. ; the Christian sabbath, kept as a 
sacred day, and the day for Christian 
worship, in commemoration of our 
Lord's resurrection from the dead, 
II To break bread ; to celebrate the 
Lord's supper. This was a part of 
the religious services ; for there was 
also preaching on the occasion, it is 
a fair inference from this verse, that 
the first day of the week was employed 
by Paul and the Christians in Troas, as 
a time of worship. It came to be de- 
nominated "the Lord's day" (Rev. 
1 : 10), and took the place, among the 
followers of Christ, of the seventh 
day as a sabbath among the Jews. 

8. The upper cliamber ; the guest 
chamber, where company was re- 
ceived. Compare 1 : 13. Mark 14 : 
14, 15. A description given by Mr. 
Jowett, in his Christian Ptcsearches, 
of a house in a modern Greek citj', 
will give us, probably, a correct idea 
of the room where this worshipping 
assembly was held. The chief room 
he represents as being in the upper 
or third story, secluded, spacious, and 
commodious; higher and larger than 
those below, having two projecting 
windows, and the floor so much ex- 
tended in front beyond the lower part 
of the building, that the projecting win- 
dows considerably overhung the street. 

9. The third loft ; or, story. 



268 



ACTS. 



[a. d. 60. 



10 And Paul went down, and 
fell on him, and embracing /u'm, 
said, Trouble not yourselves ; for 
his life is in him. 

11 When he therefore was come 
up again, and had broken bread, 
and eaten, and talked a long while, 
even till break of day, so he de- 
parted. 

12 And they brought the young 
man alive, and were not a little 
comforted. 

13 And we went before to ship, 
and sailed unto Assos, there in- 
tending to take in Paul : for so had 

10. Embracing him. Compare, in 
1 Kings 17 : 21, the account of the 
prophet Elijah's restoring to life the 
son of the widow of Zarephath, and 
in 2 Kings 4 : 34, 3-5, of Elisha's re- 
storing tiie son of tlie Shunainite. 
j| His life is in him ; is returned to 
him. For the young man is said to 
have been taken up dead. 

11. When lie — had broken bread, 
and eaten. This refers, probably, not 
to the Lord's supper, but to Paul's 
taking a meal in preparation for his 
expected departure. It is mentioned 
with particular reference to Paul, not 
to the worshipping company. The 
Lord's supper had, probably, been 
observed at an earlier period of 
the meeting. || Jlnd talked a long 
while ; conversed with the persons 
present. Allusion is not had here to 
preaching, but to familiar conversa- 
tion ; a diiferent word being employed 
to designate preaching, as in the 
ninth verse. 

12. They brought the young man 
alive; they brought, or conducted, 
the young man to his home. 

13. We went before to ship; we, 
Paul's companions in Troas, went 
before him and took ship ; he having 
concluded, as is soon stated, to leave 
Troas by land. || ^nd soiled unto 
Assos ; a maritime city of Mysia, a 
few miles south of Troas. || Minding 
himself to go afoot. Perhaps, by going 
on foot, he might have opportunity 
to visit some of the Christians between 
Troas and Assos. Besides, the pas- 



he appointed, minding himself to 
go albot. 

14 And when he met with us 
at Assos, we took him in, and 
came to Mitylene. 

15 And we sailed thence, and 
came the next day over against 
Chios ; and the next day we 
arrived at Samos, and tarried at 
Trogyllium ; and the next day we 
came to Miletus. 

16 For Paul had determined to 
sail by Ephesus, because he would 
not spend the time in Asia : for he 
hasted, if it were possible for him, 

sage by water was comparatively a 
tedious one, being two thirds longer 
than by land. 

14. Came to Mitylene ; a celebrated 
city, tiie capital of the island of 
Lesbos. 

15. Over against Chios ; an island 
in the Egean sea, south from Lesbos, 
and now called Scio. |[ Samos; a 
celebrated island, south-east from 
Chios, and near the coast of the prov- 
ince of Lydia. |j And tarried at 
Trogyllium ; a tov>7n on the coast of 
Asia Minor, opposite to Samos. A 
reader of our version would naturally 
suppose that Trogyllium was a town 
on the island of Samos. A slight 
change in the punctuation, and in the 
words, would more correctly express 
the original, and prevent an erroneous 
impression; thus — "We arrived at 
Samos ; and having tarried at Trogyl- 
lium, the next day we came to Mile- 
tus." Miletus was a maritime city 
of the province of Caria, south from 
Ephesus. It was more anciently the 
capital of Ionia, or Proconsular Asia, 
and was renowned for its temple to 
the heathen god Apollo. A few ruins 
are believed now to mark the site of 
the ancient city. 

16. For Paul had determined to sail 
by Ephesus; he had determined to 
sail past it, not to touch at Ephesus 
during his present voyage to Syria. 
II He iDOuld not spend the time in Asia. 
It did not suit his plan to spend 
any more time in the region through 
which he was now passing. Had he 



A. D. 60.] 



CHAPTER XX. 



269 



to be at Jerusalem the day of 
Pentecost. 

17 And from Miletus he sent to 
Ephesus, and called the elders of 
the chm'ch. 

18 And when they were come 
to him, he said mito them, Ye 
know, from the first day that I 
came into Asia, after what manner 
I have been with you at all seasons, 

19 Serving the Lord with all 



made another visit to Ephesus, so 
niuch time would be demanded for 
it, that he would fail of reaching Je- 
rusalem in time for the approaching 
festival. \\ The day of Pentecost; 
one of the annual festivals of the 
Jews, when great multitudes of them 
repaired froin all quarters to Jeru- 
salem. A favorable opportunity was 
consequently presented for promoting 
the cause of Christ, and having inter- 
views with converted Jews. See 2 : 
1. Jews who had become Christians, 
as well as other Jews, still went up 
to the annual convocations. Paul 
may have felt it important to be at 
Jerusalem during the Pentecost, so 
as to refute the calumnies with which 
some were loading him, pretending 
that he had become an adversary 
of Moses. 21: 21. It appears, too, 
from 24 : 17, that he Avas the bearer 
of a pecuniary contribution, which 
had been made for the Christians in 
Jerusalem, or Judea; and on this 
account he would wish to reach the 
city as soon as possible. Nor did he 
have much time at his command ; for 
the Pentecost occurred fifty days after 
the passover, and this latter festival 
had already taken place, while Paul 
was at Philippi. See v. 6. 

17. Hr. sent to Ephesus, and called 
the elders of the church; those who 
had the oversight of the church, as 
ministers and teachers. The number 
of Christians in Ephesus was large ; 
and they needed several such officers, 
though they were not formally sepa- 
rated into distinct churches. Per- 
haps, too, as might appear from the 
expressions used in the 25th verse, 
and as Ephesus was the metropolis of 
23* 



humility of mind, and with many 
tears and temptations, which be- 
fell me by the lying in wait of the 
Jews : 

20 And how I kept back nothing 
that was profitable unto you, but 
have showed you, and have taught 
you publicly, and from house to 
house, 

21 Testifying both to the Jews, 
and also to the Greeks, repentance 



the region, ministers from other parts 
of the region came with those of the 
city. Paul, not expecting to have 
another opportunity to counsel and 
caution them, and not being able, 
through lack of time, to visit them, 
invited them to meet him at Miletus, 
there to receive hi^ farewell address. 
This address is marked by a most 
affectionate solicitude for the pros- 
perity of the churches, and for the 
spiritual welfare of all with whom he 
had had intercourse. It faithfully 
warned the ministers of their respon- 
sibilities and dangers, and excited 
them to Avatchfulness and faithful- 
ness. The apostle's honest statement 
of his own feelings and conduct as a 
minister of the Lord Jesus, could not 
but affect his hearers with a sense of 
their duty, and call forth generous 
resolutions faithfully to perform the 
work which had been intrusted to 
them. 

18. / came into Asia ; Asia, in the 
narrowest sense of the word. 

19. Temptations ; trials, adversities. 
II By the lying in tcait of the Jews ; by 
the plots and evil counsels of the 
Jews. Compare v. 3. 13 : 45, 50. 
17 : 5, 13. 

20. And from house to house ; pri- 
vately. The apostle here refers to 
the private opportunities which he 
had had of inculcating the gospel, in 
distinction from his addressing public 
assemblies, like those which are re- 
ferred to in 19 : 9. These private 
opportunities would include the oc- 
casions of being Avith individuals and 
families separately, and of addressing 
small companies of Christians in 
dwelling-houses. 



270 



ACTS. 



[a. d. 60. 



towai'd God, and faith towai'd our 
Lord Jesus Christ. 

22 And uow behold, I go bound 
in the spirit unto Jerusalem, not 
knowing the things that shall 
befall me there : 

23 Save that the Holy Ghost wit- 
nesseth in every city, saying, that 
bonds and afiiictions abide me. 

24 But none of these things 



22. J go hound in the spirit^ &c.; 
or, in spirit, in niy mind. Paul felt 
himself irresistibly impelled to go to 
Jerusalem. Such vras his conviction 
of duty, that he felt hound, or con- 
strained, to go ; so that, if he declined, 
he would be disobedient to the Spirit 
and the providence of God. 

23. The Holy Ghost icitnesseth, &c.; 
makes known to me. Paul knew not 
exactly what would happen to him in 
Jerusalem ; but he had a constant 
divine warning, as he passed from city 
to city, to hold himself ready for im- 
prisonment and other afflictions for 
the sake of Christ. The warning 
which the apostle received came, in 
some instances at least, from men 
who were inspired by the Holy Spirit ; 
and what they foretold to him might, 
of course, be spoken of as the testi- 
mony of the Spirit. See 21 : 4. Such 
testimony was given repeatedly in 
regard to the visit he was now pro- 
posing to make at Jerusalem ; and it 
might well be said that in every citv 
he was reminded of his liability to 
persecution. See 21: 4, 11. Suffer- 
ing for the cause of Christ never took 
him at unawares. He was a servant of 
a persecuted Master, and was divine- 
ly taught that persecution would be 
his portion. For an affecting illustra- 
tion of this thought, read 2 Cor. 4 : 
8 — 11. II Bonds; chains and impris- 
onment. \\ Ahide me; are waiting 
for me. An expressive manner of 
showing his constant exposure to 
persecution, and his readiness to 
meet it. 

24. But none of these things move 
me; or, shake my determination. A 
literal translation of this clause in the 
original, is, I make account of nothing. 



I move me, neither count I my life 
I dear unto myself, so that I inighl 
j finish my course with joy, and the 
i ministry which I have received 
of the Lord Jesus, to testify the 
gospel of the grace of God. 

25 And now behold, I know 
that ye all, among whom I have 
gone preaching the kingdom of 
God, shall see my face no more. 



Paul cared not what was to betide 
him in the discharge of his apostoli- 
cal duty. II That I mi gJd finish my 
course; complete the course of ray 
life, or of my ministry. Life, or the 
employment in which life is spent, is 
here compared to a race which a per- 
son is running. So John the Baptist 
is spoken of, in 13 : 25, as fulfilling 
his course ; and the apostle himself, 
near the close of his life, triumphant- 
ly declared (2 Tim. 4:7), "I have 
finished my course." 

25. The kingdom of God; the gos- 
pel. See on 19 : 8. |1 Shall see my 
face no more. Paul was now on his 
way to Jerusalem (v. 22), and was 
intending afterwards to go to Home. 
19 : 21. Knowing that, wherever he 
went, trials and persecutions awaited 
him, he felt a strong conviction that 
he should never again see tliose 
whom he was now addressing. 
Whether he ever was again in the 
region of Ephesus, as a matter of 
fact, after his two years' detention 
at Rome, which followed his going 
to Jerusalem, we have no means of 
determining, as Luke's account in 
this book terminates with the apos- 
tle' s detention at Rome, and other 
accounts respecting his subsequent 
life are but little to be depended 
on. It seems to be the general opin- 
ion among writers of credit, that, in 
all probability, Paul was again in 
Proconsular Asia. Still, amid the 
changes which death and other 
events, for a number of years, would 
make, he may never again have seen 
those whom he was now addressing. 
And even if he ever did see some of 
them again, his language in this place 
would be strictly proper ; because 



A. D. 60.] 



CHAPTER XX. 



271 



26 Wherefore I take you to 
record this day, that 1 am pure 
from the blood of all men, 

27 For I have not shunned to 
declare unto you all the counsel 
of God. 

the word here translated I knoio 
bears, in ancient writers, the broad- 
er signification which is expressed 
by our phrase, / have a confident ex- 
pectation^ or belief; as if the apostle 
had said. It is altogether my expec- 
tation, I feel a strong conviction, 
that I shall never again see you. 

26. Wherefore I take you to record; 
I call on you to bear witness ; or, I 
solemnly protest unto you. |1 / am 
pure from the blood of all men; those 
who perish in their sins cannot charge 
their unhappy doom on me. I have 
delivered my soul from the guilt of 
not warning them. Compare Ezek. 
33 : 4—6. 

28. Take heed therefore unto your- 
selves ; as to your conduct and the 
doctrine you preach. || And to all 
the flock; the church, the company 
of believers. Compare Luke 12 : 
32. 1 Pet. 5:2. II Overseers ; those 
who have the oversight, as pastors, 
to feed and tend the Christian flock, 
as Christ's under-shepherds. The 
word here rendered overseers is the 
same as is rendered, in Phil. 1:1. 1 
Tim. 3 : 1, and elsewhere, bishops. 
It designates the same men as, in 
the 17th verse, are called elders. 
The use of the word bishop, as sig- 
nifying a superior order of clergy, is 
not found in the New Testament. 
Elders, pastors, and bishops, were 
originally terms of office, applicable 
to the same individuals at one and 
the same time. This office the apos- 
tle here recognizes as a sacred one, 
to which these persons were called 
by the Holy Spirit. How impres- 
sive a view of the Christian ministry 
it is, that the Holy Spirit calls true 
ministers to their work, and employs 
them as his agents in turning men 
to righteousness and preparing them 
for heaven! || To feed the church of 
God; to promote the piety and the 
happiness of the church, by exhibit- 



28 Take heed therefore unto 
yourselves, and to all the flock 
over the which the Holy Ghost 
hath made you overseers, to feed 
the church of God, which he hath 
purchased with his own blood. 

ing Christian truth, and with earnest 
solicitude to watch over its interests, 
and guard it from danger, as a shep- 
herd feeds and tends his flock. — The 
Greek manuscript copies of the Acts 
differ in regard to the expression, 
church of God; some having the 
reading, church of God; others, church 
of the Lord; others, church of the 
Lord and [or, even] God; and some 
presenting still other forms of ex- 
pression. Biblical critics are much 
divided in judgment respecting the 
genuine reading; and certainty is 
not likely to be attained. Some able 
critics consider the reading, church 
of the Lord, as by i'ar better sup- 
ported than the common reading; 
while other able critics do not per- 
ceive sufficient reason to abandon 
the common reading. The apostle 
may have had in his mind the two- 
fold idea, that the church is the 
church of God (1 Tim. 3 : 15. 1 Pet. 
5 : 2), which the Lord Jesus pur- 
chased with his own blood (John 
10 : 15, 17) ; and, without distinctly 
naming the Lord Jesus, he may have 
tacitly alluded to him. This combi- 
nation of thought would be easy to 
the apostle, because, in his judgment, 
Christ was God manifest in the flesh 
(1 Tim. 3: 16); and the Saviour him- 
self had said, "I am in the Father, 
and the Father in me." John 14 : 
10. Such a tacit allusion to the Lord 
Jesus Christ, without mentioning his 
name, occurs, also, in 1 John 3 : 16 
— Hereby perceive we love [English 
version — "the love of God;'' the 
words of God being supplied by the 
translators] ; because he laid down 
his life for us. 

It may not be amiss to remark here, 
that there are, occasionally, different 
readings, as to some words and clauses, 
in different Greek manuscripts of 
the New Testament. By a compar- 
ison of them with one another, and 



272 



ACTS. 



[a. d. 60. 



29 For I know this, that after 
my departing shall grievous wolves 
enter in among you, not sparing 
the flock. 

30 Also of your own selves 

a consideration of various circum- 
stances, a judgment can generally be 
formed as to the word, or clause, 
which the sacred writer actually em- 
ployed. It is very remarkable that 
so few difficulties of this kind, com- 
paratively, exist in manuscripts of the 
New Testament. Divine providence 
seems to have watched with peculiar 
care over the sacred text ; for though, 
in some passages, it is difficult to de- 
cide which one, of several expressions, 
proceeded from the inspired writer, 
manuscripts of other books are en- 
cumbered with immensely greater 
difficulties. The copies of the Holy 
Scriptures are incalculably more 
free from various readings than those 
of other books. \\ He hath purchased 
with his oiDii Mood. The liord Jesus 
has, by the shedding of his blood, 
that is, by his death, delivered his 
followers from the consequences and 
the power of sin. Hence he is said 
to have redeemed, or purchased, them. 
And the price of their redemption, or 
the ransom which he paid, was his 
own blood. Compare Rom. 3 : 25. 
1 Cor. 6 : 20. Gal. 1:4. 3 : 13. Eph. 
1 ; 7. 1 Pet. 1 : 18, 19. 2 : 24. How 
strong a motive should this be to his 
ministers for assiduity and faithful- 
ness, in devoting themselves to the 
church's interests, — that he himself 
submitted to crucifixion, being treated 
as if accursed (Gal. 3: 13), in order 
to redeem it ! If Christ has done and 
suffered so much in its behalf, can his 
ministers, themselves his redeemed 
ones, be insensible to his demand for 
their unceasing anxieties and labors 
for its welfare ? 

29. Foi- I know, &c. There was 
a distressing cause for enjoining on 
these ministers an intense solicitude 
for the church ; namely, the attempts 
which would be made by false teach- 
ers to lead the followers of Christ 
astray from the truth. || Jlftcr my 
departing ; after my leaving this re- 



shall men arise, speaking perverse 
things, to draw away disciples 
after them. 

31 Therefore watch, and re- 
member, that by the space of three 

gion. II Grievous wolves ; false teach- 
ers, destructive to the church, as ra- 
pacious wolves to a flock of sheep. 
So our Lord, in Matt. 7:15, cautions 
against false teachers who come in 
sheep's clothing, but inwardly are 
ravening wolves. || Enter in among 
you; come to you from other quar- 
ters. II J^ot sparing the fioch ; not 
treating the flock with tenderness, 
but most deeply injuring it. The 
apostle referred to pretended teachers, 
who would deny some of the first 
principles of the gospel, and divide 
the company of the believers into 
factions. Their aims would be selfish, 
not benevolent. If they could only 
spread their own false views, and pro- 
mote their personal, or party, inter- 
ests, they would not care what 
should become of the flock. 

30. Mso of your own selves shall 
men arise, S^c. Not only from abroad, 
will danger come to you ; it will also 
arise from among yourselves. The 
apostle referred not so much to the 
preachers whom he was then address- 
ing, as to the company of professed 
Christians in Ephesus and the sur- 
rounding region, as distinguished from 
remote churches, from which false 
teachers would introduce themselves 
among them. He discerned the ele- 
ments of false doctrine and of strife. 
Judaizing teachers, who would en- 
deavor to establish Jewish notions, 
corrupting the simplicity of the gos- 
pel, and derogating from the glory of 
Christ, would arise among them, and 
seek to disseminate their destructive 
principles. 

31. By the space of three years, I 
ceased not, &c. The apostle did not 
mean to state exactly the length of 
time which had elapsed since he first 
came into Proconsular Asia. It Avas 
about three years. Two of these, he 
taught publicly in the school of 
Tyrannus (19: ]0); three months 
preceding, he had taught in the Jew- 



A. D. 60.] 



CHAPTER XX. 



273 



years I ceased not to warn every 
one night and day with tears. 

32 And now, brethren, I com- 
mend you to God, and to the word 
of his grace, which is able to build 
you up, and to giv^e you an inherit- 
ance among all them which are 
sanctified. 

33 I have coveted no man's 
silver, or gold, or apparel. 



ish synagogue (19 : 8) ; and previously 
he had been in Ephesus with Aquila 
and Priscilla. 18 : 19. It was usual 
among the Jews to reckon a part of a 
day for a whole one ; and so a part 
of a year might, in a general state- 
ment, be reckoned for a whole one ; 
as if the apostle had said — about the 
space of three years. || To warn every 
one night and day with tears. How 
deep and tender was the apostle's 
solicitude for the welfare of the 
church ! 

32. / commend you to God and the 
word of his grace ; or, to the doctrine 
or religious principles which the 
kindness of God has established, and 
which are suited to guide in all spirit- 
ual affairs. To the care of God and 
to the gospel, as a system of guiding 
principles, Paul commended these 
Ephesian ministers. || Which is able 
to build yoit. up ; to increase and estab- 
lish your piety. This figurative allu- 
sion to the erection of an edifice, in 
the words to build you up^ is strik- 
ingly expressive of the advance- 
ment in divine knowledge and piety 
which ought to take place in all 
Christians. The process of building 
is carried forward every day ; part by 
part, course by course, the structure 
rises ; all needed appendages are at- 
tached ; and after long-continued 
labor, the work is finished. So 
growth in holiness should be steadily 
and perpetually advancing, till we 
come (to use another apostolic mode 
of speech) to a perfect man, to full 
maturity, to the measure of the stature 
of the fulness of Christ. Eph. 4 : 13. 
— The clause, " which is able to 
build you up" may refer either to 
God, who is the efficient agent in 



34 Yea, ye yourselves know, 
that these hands have ministered 
unto my necessities, and to them 
that were with me. 

35 1 have showed you all things, 
how that so laboring ye ought to 
support the weak, and to remem- 
ber the words of the Lord Jesus, 
hov/ he said, It is more blessed to 
give than to receive. 



promoting the holiness and happiness 
of his people, or to the word of grace, 
the gospel, which is the instrument 
he employs in accomplishing his de- 
signs. It more properly refers, how- 
ever, to God, because it is Fie only 
who can give men an inheritance in 
heaven; a gift, which is here equally 
spoken of with advancement in piety. 

33. / have coveted no mans silver, 
&c. Paul was conscious of having 
been actuated by no personal or 
worldly considerations. It was not 
love of money, or of display, which 
had been his ruling principle ; but a 
simple and sincere desire to serve the 
Lord Jesus, and the cause for which 
the Saviour shed his blood. With 
the apostle's solemn abjuration of un- 
worthy motives, compare the appeal 
which the prophet Samuel made to 
the Hebrews in respect to his freedom 
from a selfish pursuit of gain. 1 Sam. 
12 : 3. II Or apparel. Large quantities 
of clothing were kept, in eastern 
countries, by the wealthy, as a part 
of their riches. Apparel, then, would 
be mentioned as an article of wealth, 
like silver and gold. 

34. Tliese hands have ministered 
unto my necessities. Compare 18:3, 
1 Cor. 9 : 12, 15. How affecting the 
sight of the apostle, holding up his 
hands and protesting that though he 
had been most honestly and heartily 
devoted to men's spiritual interests, 
those hands had, notwithstanding, 
laboriously procured the means of 
subsistence for himself and his asso- 
ciates in preaching the gospel ! 

35. Ye ought to support the tveak ; 
ye ought to help the afflicted and des- 
titute. II It is more blessed to give 
than to receive. Every really benev- 



274 



ACTS. 



[a. d. 60. 



36 And when he had thus spo- 
ken, he kneeled down, and prayed 
^vith them all. 

37 And they all wept sore, and 
fell on Paul's neck, and kissed 
him, 

38 Sorrowing most of all for 
the words which he spake, that 
they should see his face no more. 
And they accompanied him unto 
the ship. 



olent heart feels the "truth of this dec- 
laration. The religioii of the gospel 
melts away the selfishness of man, 
expands his soul, and makes him love 
his neighbor as himself. To make 
others really happy, is unspeakably 
more gratifying than to receive tokens 
of affection, or to be accumulating for 
ourselves the most valued bounties 
of divine providence. The saying 
here produced by the apostle as our 
Lord's, is one of which no record re- 
mains in the Gospels. There were, 
doubtless, current among the early 
disciples many of his sayings \yhicii 
were never committed to writing. 
In view of such unrecorded sayings, 
as well as deeds, of our Lord, we can 
see the propriety of the evangelist 
John's remark (John 21 : 25) — 
" There are many other things which 
Jesus did, the which if they should 
be written every one, I suppose that 
even the world itself could not con- 
tain the books that should be written." 

37. They all —feli on Paul's neck, 
and kissed him. Such was the ori- 
ental manner of expressing intense 
affection. 

CHAPTER XXL 

1. After ice — had launched; had 
set sail. || Coos ; a small island in 
the Egean sea, near the coast of 
Caria. It was anciently celebrated 
for its wine, silks, and cotton. 
II Rhodes ; another island, not far, in 
a south-eastern direction, from Coos, 
and about twenty miles distant from 
the coast of Caria. It was greatly 
celebrated, in ancient times, for the 



CHAPTER XXL 

1 Paul will not by any means be dissuaded 
from going to Jerusalem. 9 Philip's daugh- 
ters prophetesses. 17 Paul cometh to Je- 
rusalem : 27 where he is apprehended, and 
in great danger, 31 but by the chief caj)- 
tain is rescued, and permitted to speak to 
the people. 

AND it came to pass, that after 
we were gotten from them, 
and had launched, we came with 



commercial enterprise and prosperity 
of its inhabitants. The Rhodians 
were among the most powerful peo- 
ple by sea. So respected were they, 
that their maritime regulations be- 
came a model for other commercial 
states, and were introduced into the 
Roman laws. The most distinguished 
city of the island was also named 
Rhodes. This city is illustrious, in 
ancient history, for its Colossus, or 
immense brazen image of Apollo, 
which was considered one of the 
seven wonders of the world. The 
image was erected at the entrance of 
the harbor, the feet being placed on 
the sides of the entrance. Ships 
sailing up to the city, passed between 
the legs of the Colossus. This im- 
mense image Vv-as a hundred and five 
feet high, and all its parts were in 
equal proportion, so that few persons 
could clasp around its thumb. It 
was begun three hundred years before 
Christ, and the artist was occupied 
on it twelve years. It retained its 
original position and perfect form 
fifty-six years, when, in the year 
244 before Christ, it was partly de- 
molished b}' an earthquake. It thus 
remained, in an inclined posture, for 
nearly nine hundred years. In the 
year 672 of the Christian era, it was 
sold by the Saracens, who had be- 
come masters of the island, to a 
wealthy Jew, who is said to have 
loaded nine hundred camels with the 
brass. The value of the brass has 
been estimated at 36,000 pounds, 
English money. || Patara ; a mari- 
time city on the coast of the province 
Lycia. 



A. D. 60.] 



CHAPTER XXI. 



275 



a straight course unto Coos, and 
the day following unto Rhodes, 
and from thence unto Patara : 

2 And finding a ship sailing 
over unto Phenicia, we went 
aboard, and set forth. 

3 Now when we had discovered 
Cyprus, we left it on the left hand, 
and sailed into Syria, and landed 
at Tyre : for there the ship was to 
unlade her burden. 

4 And finding disciples, we tar- 
ried there seven days : who said to 
Paul through the Spirit, that he 
should not go up to Jerusalem. 

5 And when we had accom- 
plished those days, we departed, 
and went our way ; and they all 
brought us on our way, with wives 



2. Phenicia ; the north-west part of 
Palestine. 

3. Cyprus. See on 13 : 4. || We 
left it on the left hand. As will ap- 
pear by examining the map, they 
sailed along the southern coast of 
Cyprus. II And sailed into Syria. 
Syria was the general name of the 
whole country of which Phenicia was 
a part. Paul was now on his way to 
Jerusalem ; and by entering a Syrian 
port, he could easily find means of 
proceeding to that city. || And landed 
at Tyre ; the chief city of Phenicia. 
See on 12 : 20. 

4. Disciples — who said to Paul 
through the Spirit., &c. It was di- 
vinely revealed to some of these dis- 
ciples, that Paul would be severely 
treated by the Jews in Jerusalem ; 
and hence they drew the inference, 
that it would be better for him not to 
go up to that city. They were not 
divinely instructed to dissuade Paul 
from going thither ; but from the 
revelation of the Spirit to them, they 
gave him what appeared to them- 
selves prudent advice. 

5. They all brought us on our toay^ 
Sec. To show respect and affection, 
persons of eminence were, in the 
East, when travelling, accompanied a 
short distance as by a kind of escort. 
Compare 20 : 38. 15 : 3. 



and children, till ice were out of the 
city : and we kneeled down on the 
shore, and prayed. 

6 And when we had taken our 
leave one of another, we took 
ship ; and they returned home 
again. 

7 And when we had finished 
our course from Tyre, we came to 
Ptolemais, and saluted the breth- 
ren, and abode with them one 
day. 

8 And the next day we that 
were of Paul's company departed, 
and came unto Cesarea ; and we 
entered into the house of Philip 
the evangelist, which was one of 
the seven ; and abode with him. 

9 And the same man had four 



6. We took ship ; from Tyre to 
Ptolemais, on the way to Jerusalem. 

7. Ptolemais; a city on the coast 
of Palestine, south of Tyre, and near 
mount Carmel. It was anciently 
called Accho. Judges 1 : 31. It re- 
ceived the name of Ptolemais, in honor 
of Ptolemy the First, king of Egypt, 
who also acq ured dominion in Pales- 
tine. He enlarged and adorned it. 
In the time of the crusades, it re- 
ceived the name of Acre., or St. Jean 
d'Acre, on account of a splendid 
church which had been built there, 
and dedicated to St. John. In mod- 
ern days, it underwent a memorable 
siege by Napoleon Bonaparte. 

8. We — came xinto Cesarea ; a city, 
still farther on the coast of Palestine. 
See on 8 : 40. || Philip., the evan- 
gelist; or, preacher of the gospel. 
An evangelist was a preacher, who 
labored in various places, as provi- 
dence directed, but without the special 
charge of a church, like a pastor. 
Compare 8 : 5, 26, 40. 1| Which teas 
one of the seven ; one of the seven 
men, chosen for the distribution of 
alms among the destitute of the 
church in Jerusalem. See 6:3, 5. 

9. Four daughters — which did pro- 
phesy. They were favored with the 
extraordinary gifts of the Spirit, fit- 
ting them to instruct in religion, 



276 



ACTS. 



[a. d. 60. 



daughters, virgins, which did 
prophesy. 

10 And as we tarried thcTe many 
days, there came down from Judea 
a certain prophet, named Agabus. 

11 And when he was come unto 
us, he took Paul's girdle, and bound 
his own hands and feet, and said. 
Thus saith the Holy Ghost, So 
shall the Jews at Jerusalem bind 
the man that owneth this girdle, 
and shall deliver him into the 
hands of the Gentiles. 



and, perhaps, to predict some future 
events. 

10. A certain prophet named Ag- 
abus. See on 11 : 27, 28. 

11. He took PauUs girdle^ and 
bound his oion hands and feet. Such 
significant acts were often connected 
with predictions of future events. 
Compare 1 Kings 22 : 11. Jer. 13:1, 
&c. 27 : 2. 28 : 10, 11. Ezek. 4 : 
1 — 13. II So shall the Jews at Jeru- 
salem bind, &c. Both this chapter 
and the following ones relate the 
manner in which the apostle, being 
first apprehended by the Jews, came 
at length into the power of the Ro- 
mans, that is, the Gentiles mentioned 
in this verse. See 25 : 11, 12. The 
Jews were bent on his destruction, at 
all hazards, and resorted to base and 
treacherous means to accomplish it. 

12. Both loe, and t/iey of that place ; 
Paul's associates, and the brethren 
of Cesarea. 

13. What mean ye, to weep and 
break my heart ? v/hat are ye doing, 
thus weeping and crushing my res- 
olution, destroying my fortitude 
Such was the natural tendency of 
the conduct of Paul's friends on this 
occasion. He felt it his duty to go 
up to Jerusalem, notwithstanding 
the perils which he must encounter. 
He needed all the strength he could 
gain, to meet the conflict; but the 
sight of weeping friends, and the 
affectionate expostulations of those 
who sought to deter him from his 
purpose, were directly fitted to un- 
man him, and to shake his confidence 
in the Saviour. With characteristic 



12 And when we heard these 
things, both we, and they of that 
place, besought him not to go up 
to Jerusalem. 

13 Then Paul answered. What 
mean ye to weep, and to break my 
heart for I am ready not to be 
bound only, but also to die at Je- 
rusalem for the name of the Lord 
Jesus. 

14 And when he would not be 
persuaded, we ceased, saying. The 
will of the Lord be done. 



firmness, and a truly Christian spirit, 
however, he rose above all these un- 
favorable circumstances, and gently 
rebuked the fond solicitude of his 
friends. || For I am ready not to be 
bound only, Sec. Paul had had abun- 
dant warning of the dangers he must 
encounter, as a Christian and an 
apostle ; he had always expected 
them, and had made up his mind to 
meet them without flinching. Com- 
pare 9 : 16. 20 : 22, 23. He was not 
to be turned away from the path 
of duty, however hazardous it might 
be. He would very gladly spend 
and be spent for the cause of Christ. 
2 Cor. 12: 15. 

14. He would not be persuaded. 
Paul adhered firmly to his purpose ; 
not through obstinacy, but from a 
settled conviction that duty required 
him to go up to Jerusalem. He knew 
all the circumstances which had a 
bearing on the case. He had an in- 
telligent conviction that duty required 
him not to shrink from his purpose, 
and saw that, if he should decline 
going to Jerusalem, he would be 
guilty of a dereliction of principle 
which would make him ever after an 
unhappy man, and impair his useful- 
ness. It appears, from 24 : 17, that 
he was the bearer of contributions 
from abroad for the indigent Chris- 
tians in Jerusalem. Fidelity to his 
trust was probably one of the reasons 
which thus nerved his resolution. 
He regarded it unsuitable for him to 
be unable to give a fair account of 
the disposal he had made of the 
money. Nor would it, probably, in 



A. D. 60.] 



CHAPTER XXL 



277 



15 And after those days we took 
up our carriages, and went up to 
Jerusalem. 

16 There went with us also cer- 
tain of the disciples of Cesai'ea, 
and brought with them one Mna- 
son of Cyprus, an old disciple, 
with whom we should lodge. 

17 And when we were come to 
Jerusalem, the brethren received 
us gladly. 

all the circumstances of the case, 
have been proper to transfer his trust 
to other hands. In all probability, 
also, he felt impelled to make this 
visit on account of the injurious re- 
ports which were in circulation, re- 
specting his sentiments on the Jewish 
law. For as soon as he arrived in 
Jerusalem, a special interview was 
held with the apostle James and the 
elders, during- which this subject was 
introduced as a matter for consulta- 
tion. See the 20th verse. || We 
ceased^ saying, The loill of the Lord 
he done. Thus did Paul's friends 
express their resignation to the ap- 
pointments of divine providence. 
Painful events were foreseen ; but 
the trials appeared to Paul so evi- 
dently to lie in his path of duty, that 
it would be wrong in him to avoid 
them by failing to go forward in 
that path. 

15. We tonic up our carriages. The 
word carriages in the Bible has a dif- 
ferent meaning from what it now 
bears. Instead of meaning convey- 
ances., in which a person is carried 
from place to place, it rather means 
tJuags whixh are to be carried., and 
agrees well with our word baggage 
or bundles. Paul and his company 
made all necessary preparations for 
proceeding on their journey, and then 
went up to Jerusalem. The word 
carriage is used with the same mean- 
ing in 1 Sam. 17 : 22. 

16. Brought with, them one Mnason 
of Cyprus, &c. The peculiar con- 
struction of this verse, in the original, 
has occasioned diversity in trans- 
lating. The most approved view, 
hov/^ever, is, not that this travelling 

24 



18 And the daij following Paul 
went in with us unto James : and 
all the elders were present. 

19 And when he had saluted 
them, he declared particularly 
what things God had wrought 
among the Gentiles by his min- 
istry. 

20 And when they heard it, they 
glorified the Lord, and said unto 
him, Thou seest, brother, how 

company brought Mnason along with 
them, but that the disciples from 
Cesarea conducted Paul and his com- 
pany to the house of Mnason in 
Jerusalem. The words might be 
translated in the following manner : 
' There went with us, also, certain of 
the disciples of Cesarea, conducting 
us to him with whom we should 
lodge, namely, one Mnason, of Cy- 
prus.' This man was, probably, a 
native of Cyprus, who had for some 
time resided in Jerusalem. He is 
called a?i old disciple; having, per- 
haps, received the gospel in some 
of its earliest years ; some suppose, 
during the life of Jesus. 

17. The brethren received vs gladly ; 
the Christians in Jerusalem welcomed 
us. Reference is had not to a public 
meeting, but to the welcome recep- 
tion which was given by individual 
brethren. 

18. Paul went in loiih us unto 
James; that is, James the less, the 
son of Alpheus. Compare 12 : 2. 
15 : 13. Jerusalem appears to have 
been the stated residence of this apos- 
tle. The other apostles were absent 
from the city. || All the eUUrs were 
present. See on 15 : 4. It would 
seem that a special interview had 
been appointed for Paul with James 
and the officers of the church in Je- 
rusalem. This was highly desirable 
on account of the injurious reports 
which had gained circulation, respect- 
ing Paul's sentiments on the law of 
Moses. Consultation with distin- 
guished fellow-laborers in Jerusalem 
would be seasonable. 

20. They glorified the Lord; gave 
praise to the Lord. || How many 



278 



ACTS. 



[a. d. go. 



many thousands of Jews there are 
wliidi believe ; and they are all 
zealous of the law : 

21 And they are informed of 
thee, that thou teachest all the 
Jews which are among the Gen- 

thousands of Jews, &c.; literally, 
How many myriads, or tens of thou- 
sands ; an indefinite expression, show- 
ing that vast numbers of Jews had 
professed to embrace the Christian 
faith. This remark, too, had refer- 
ence to Jews in Palestine ; since the 
Jews living abroad are mentioned in 
the next verse as dilferent persons. 
j| Theij arc all zealous of the law ; 
zealously attached to the Mosaic law, 
and jealous of any sentiments which 
may apparently detract from its dig- 
jiity, or its claims, on men's obser- 
vance. Multitudes of Jews, who had 
become acknowledged believers in 
Jesus, could not divest themselves 
of their long-cherished prejudices in 
favor of the ceremonial law of 
Moses. They contended that it 
ought to be observed in connection 
with the gospel, or with faith in 
Christ. See 15 : 1, 5. This attach- 
ment to the Mosaic law existed, 
doubtless, in various degrees, among 
different men ; but at length it 
operated very unfavorably to the 
Christian cause, in giving such a 
tinge of Judaism to the religious 
sentiments of many professed Chris- 
tians, as necessarily conflicted with 
the pure doctrine of justification by 
faith in Christ alone. Hence arose 
the Judaizing Christians, whose influ- 
ence Paul regarded as so disastrous. 
Compare Gal. 1 : 6—9. 5 : 1—4. 

21. Tkeij are informed — that thou 
teachest all the Jews, &c. The report 
which had reached the Jewish be- 
lievers in Judea respecting Paul, was 
an exaggerated one. Though he 
could not insist on obedience to the 
law of Moses, as a necessary part of 
Christian duty, yet he had not direct- 
ly and positively taught that the Mo- 
saic ceremonies must be abandoned, 
and that the Jews ought not to cir- 
cumcise their children, or to perform 
various other things which the Mo- 



tiles to forsake Moses, saying, That 
they ought not to circumcise iheir 
cliildren, neither to walk after the 
customs. 

22 What is it therefore? the 
multitude must needs come to- 

saic law had enjoined previously to 
the coming of Christ. On the con- 
trary, he himself practised some of 
these ceremonies for the sake of con- 
ciliating the Jews, when the case was 
such as would not put to hazard the 
essential principles of the gospel. 
See 16 : 3. 1 Cor. 9 : 20. He re- 
garded these ceremonies as matters 
of indifference, and would leave his 
Christian brethren among the Jews 
to the gradual influence of increasing 
evangelical light, as furnishing a rem- 
edy for tiieir ill-judged attachment to 
the law. Still, he would maintain 
the utter ineflicacy of such obser- 
vances for the salvation of men ; and 
he taught an entire renunciation of 
all outward observances, as a merito- 
rious ground of justification before 
God. He contended for faith in 
Christ as the only ground of justifi- 
cation ; while yet, if any persons felt 
a desire to continue certain Jewish 
forms, he would allow them to do so, 
provided no reliance for justification 
was placed on such obedience to the 
law. The exaggerated report which 
had been received in Jerusalem ori- 
ginated, probably, with unconverted 
Jews abroad, who had occasioned 
Paul so much trouble, and appeared 
so unalterably hostile to him. The 
coimuunication between Jews abroad 
and those who lived in Palestine was 
intimate and frequent, in consequence 
of the prevalent custom of observing 
the festivals in Jerusalem. The ill- 
will of many Jews, who continued to 
reject the Lord Jesus, might prompt 
them to seek to undermine the favor- 
able opinion which converted Jews 
might have cherished for Paul. 
|j Keither to walk after the customs ; 
nor to observe the religious prac- 
tices customary among the Jews. 

22. What is it therefore? what 
is it best, therefore, to do || For 
the multitude must needs come together. 



A. D. 60.] 



CHAPTER XXI. 



279 



gether; for they will hear that 
thou art come. 

23 Do therefore this that we say 
to thee : we have four men which 
have a vow on them j 

As soon as the Christian Jews in gen- 
eral, in Jerusalem, should know that 
Paul was in the city, there would be 
an anxious desire to see him, and to 
ascertain whether the reports were 
well founded. Allusion may here 
be had not so much to the coming 
together of the Christians at the call 
of the elders, or to any stated public 
meeting, as to their going in groups, 
for more familiar interviews, to the 
house where Paul had his lodgings. 

23. Do tkcrefoi-e this, that we say 
to thee. This is to be understood, 
not as the language of command, but 
of advice to the apostle. || We have 
four men which have a vow on them. 
It was customary among the Jews, 
for individuals, ou various occasions, 
to take on themselves the obligation 
of a vow. This they did either as a 
testimony of gratitude to God for 
benefits conferred on them, or as a 
method of conciliating the divine 
favor when they were in distress. 
The kind of vow which these four 
men had taken agrees sufficiently 
well, as to all the circumstances men- 
tioned, with the vow of Nazariteship. 
This was a voluntary vow, by which 
a person devoted himself peculiarly 
to the Lord for a season. The person 
was required to abstain from wine 
and all strong drink ; from grapes, 
and every thin^ that was the growth 
of the vine, " from the kernels even 
to the husk." His hair was not to 
be cut ; and he was most strictly to 
keep himself from all ceremonial 
defilement. When the period for 
which he had vowed this peculiar 
consecration was completed, he was 
to present an oblation to the Lord, 
of some cost, by means of the priest, 
to have his hair cut off and put 
into the fire of the altar. See the 
sixth chapter of Numbers. These 
four men were probably poor, and 
waiting for some one to assist them 
in the expense incurred by their vow. 



24 Them take, and purify thy- 
self with them, and be at charges 
with them, that they may shave 
their heads : and all may know 
that those things whereof they 

24. Them take; associate thjself 
with them, as a partaker of their 
vow. II And purify thyself loith them ; 
unite with them in the abstinence 
and ceremonial purification involved 
in their vow. During the obligation 
of a vow, the person concerned ab- 
stained from various matters which 
would at other times be entirely law- 
ful, and devoted himself more espe- 
cially to prayer and ablution, and 
other religious acts. Thus the Naz- 
arite, as was enjoined in the sixth 
chapter of Numbers, abstained from 
wine and grapes, and was uncom- 
monly careful in regard to ceremo- 
nial purity. It is to such observances 
that the term purifying was applied. 
II Be at charges with them. The 
meaning is. Bear the expenses con- 
nected with their vow ; defray the 
pecuniary charges of these men. At 
the termination of the time appointed, 
an oblation and a sacrifice were re- 
quired from one who had taken a 
Nazarlte's vow. See Num. 6 : 14, 
15. Nor could he be released from 
his vow, till this requisition was com- 
plied with. In order to relieve a 
person from the expenses connected 
with a vow, in case of inability to 
bear them, friends, or others, would 
become parties to the vow, and defray 
the expenses. Such an act was re- 
garded as an instance of singular 
piety and regard to the law. || That 
they may shave their heads. Persons 
who had taken the vow of Nazarite- 
ship let their hair grow ; and when 
the time mentioned in the vow wos 
completed, their hair was cut off, and 
burnt in the fire which was used at 
the sacrifice. The hair, then, could 
not be cut off, unless the sacrifice 
was procured ; and, as this was the 
closing part of the ceremony, the 
expression, to shave their heads, 
was often used to signify a release 
from the obligation of the vow. 
Hence Josephus, in his Antiquities 



280 



ACTS. 



[a. d. 60. 



Avere informed concerning thee, 1 keep tLeniselves from things of- 
are notliinc^ ; but that thou thyself j tered to idols, and from blood, and 



also walkest orderly, and keepest 
the lavv. 

25 As touching the Gentiles 
which believe, we have written 
and concluded that they obsei^e 
no such thmg, save only tliat they 



of the Jews (book xix. 6. 1.), relates 
of king Agrippa the First, that on an 
occasion of his coming to Jerusalem, 
" he ordained that many of the Naz- 
arltes should have their heads shorn ; " 
that is, should be released from their 
vows by his munificence in defraying 
their expenses. The men for whom 
Paul was requested to bear expense, 
vrere probably poor men, who would 
have suffered much inconvenience 
without some friendly assistance, as 
they would be detained from their 
ordinary employments. |1 That those 
things ichereof they were informed con- 
cerning thee, are nothing; amount to 
nothing, that is. are false, 

25. As touching the Gentiles tchich 
believe, &c. The apostle James and 
the elders wished to assure Paul, that 
their advice did not proceed from a 
desire to overlook the decision which 
had been formed concerning converts 
from among the Gentiles, as recorded 
in the loih chapter. It was not in 
regard to the Gentile Christians, that 
any difficulty was apprehended ; for, 
by the council held in Jerusalem, it 
had been decided that the external 
rites of the Jewish religion should not 
be considered as binding on them. 
But the Jewish Christians were, in 
many instances, extremely jealous of 
Paul, as he so strenuous!}- maintained 
the inefficacy of Jewish ceremonies, 
fearing that he v.-ould diminish the 
reverence which, they felt, was still 
due to Moses from Jewish Christians. 
The aim of James and of the elders 
was simply, to convince the Jewish 
Christians that the reports which had 
reached them of Paul's renunciation of 
Moses, and of his forbidding convert- 
ed Jews, who lived out of Palestine, 
to have their children circumcised, 
and to perform other Mosaic cerezno- 



from strangled, and from forni- 
cation. 

26 Then Paul took the men, and 
the next day purifying himself 
with them, entered into the tem- 
ple, to signify the accomplishment 



nies, were untrue. They hoped thus 
to prevent odium from being heaped 
on him, and a hinderance from being 
thrown in the way of the Christian 
Jews' union with him. 

26. Then Paid took the men. He 
acceded to the advice, and at once 
entered on the proposed course. By 
so doing, he hoped to give a proof 
that it was not his practice to forbid 
the converted Jews, who lived among 
the Gentiles, to observe Jewish cus- 
toms. He held, in reality, that they 
might observe those customs or not ; 
but that, whether they observed them 
or not, their acceptance with God 
depended on their embracing the 
gospel — that is, their believing in 
Jesus. [} Purifying himself with them; 
entering with them on the course, or 
process, of ceremonial purifying, by 
abstinence and special religious ex- 
ercises. |] Entered into the temple, to 
signify the accoviplishrncnt of the 
days, &c. ; went into the temple, to 
make known to the officiating priests 
how many days were to pass before 
the purification would be accom- 
plished ; in other words, to announce 
how long a time he was to spend in 
these exercises with the four men. 
It was necessary that the priests 
should know beforehand, so that all 
needed arrangements for terminating 
the vow might be in readiness. The 
men had been thus occupied for 
some time, and Paul associated him- 
self with them for the residue of the 
time, which, as appears from the fol- 
lowing verse, was seven days. 

But was it morally right in Paul 
to perform such an act for the pur- 
pose of conciliating the Jewish 
Christians, or of showing them that 
he had not forbidden converted Jews 
to continue practising Mosaic cere- 



60.] 



CHAPTER XXL 



281 



of the days of purification, until 



monies ? Some writers regard Paul 
as, on this occasion, carrying his 
principle of accommodation to an 
unjustifiable extent, and as putting 
to hazard the leading doctrines of 
the gospel, and exposing himself to 
the charge of duplicity. The actual 
result, too, of his complying with 
the advice that had been given him, 
may by some be considered as indi- 
cating the divine displeasure. For 
it was v/hile he was in the temple, 
engaged in services connected with 
the vow, that some Jews from abroad 
seized him ; and thus commenced the 
troubles, which issued in his being 
delivered up to the Roman power. 
We cannot, however, always deter- 
mine that disastrous events indicate 
the displeasure of God, since they 
sometimes occur most evidently in 
connection with the performance of 
duty. Whether Paul carried his 
principle of accommodation too far, 
and would probably make an errone- 
ous impression respecting his real 
opinions and conduct, must depend 
on the existing circumstances. These 
cannot be so well known to us as to 
warrant our drawing an inference 
unfavorable to the judiciousness of 
such men as the apostles James and 
Paul, and the elders in Jerusalem. 
The case was fully before them ; and 
many minute circumstances which 
would bear directly and powerfully 
on the question, were present to their 
minds, of which we may have no 
conception. In regard to the moral 
quality of the conduct, we may rest 
assured that the clear-sighted, self- 
denying, and determined Paul — to 
say nothing of James and the ciders 
— would not venture on an expedient 
that would have been at all criminal, 
or that would have compromised the 
cardinal principles of the gospel. To 
us, at this distant day, it may seem 
that it would have been more judi- 
cious for Paul to have wholly de- 
clined entering into the vow, and 
seeking, in a direct way, to show the 
converted Jews that the reports con- 
cerning him were false. We may 
24* 



that an offering should be offered 



naturally ask. Would it not have 
been better to make a full and can- 
did explanation of his views, in some 
public manner, than to perform a 
ceremonial act of the Jewish religion, 
and leave the people to draw their 
own conclusion respecting his senti- 
ments.'' But, in thus marking out a 
course of proceeding, we are more 
liable to erroneous judgment than 
James and Paul could be, who were 
in the very midst of the people whose 
minds were to be influenced. 

We may form a more correct and 
satisfactory opinion respecting the 
apostle's conduct, by considering the 
precise point of difficulty concern- 
ing him among the converted Jews 
in Judea. A report had reached 
them, that Paul had positively taught 
the Jews abroad, who had become 
Christians, wholly to lay aside the 
Mosaic ceremonies, and that he had 
insisted on its being wrong for them 
to circumcise their children, and to 
observe other Jewish customs. JNow, 
this report was a false one. Paul 
had never so taught. He considered 
the Mosaic ceremonies, now that 
Christ had introduced the gospel, as 
matters of indifference, which might 
be performed, or neglected, with a 
good conscience. He could not enjoin 
them, indeed, as matters of religious 
duty ; for this would conflict with 
the simplicity of the gospel. But if 
any Jew's conscience was not suffi- 
ciently enlightened to allow him to 
lay them wliolly aside, Paul would not 
only consent that he should practise 
them, but he would himself, out of ac- 
commodation to sucli a person's views, 
practise them, provided he would not, 
by so doing, conflict with the evan- 
gelical principle of acceptance with 
God solely by faith in Christ. He 
would not encoxirage any to rely on 
Moses for salvation, but on Christ. 
Still, if this great principle of reliance 
on Christ alone for salvation was 
adopted and acted on, ho would not 
forbid Jews, who adopted it, to con- 
tinue the religious customs to which 
they had been habituated ; those re- 



282 



ACTS. 



[a. d. 60. 



for every one of them. 

27 And when the seven days 
were almost ended, the Jews, 
which were of Asia, when they 
saw him in the temple, stirred up 
all the people, and laid hands on 
him, 

ligious customs not being necessarily 
in conflict with the gospel. Such 
were his views. And a decisive Vvay 
to show the falseness of the reports 
which had been circulated respecting 
his sentiments, would be to perform 
some public act that would show his 
reverence for Moses, and his willing- 
ness to confarm to the conscientious 
scruples of his brethren. Thus he 
would show that he did not, as had 
been represented, despise the law of 
Moses, and condemn it as evil. Nor 
need we suppose an intention on the 
part of the apostle to make any per- 
sons believe that he always, and in 
all places, strictly kept the law of 
Moses ; it was enough that he did 
7wt forbid the ceremonies of that law. 
He might be considered as walking 
orderly and keeping the law, if he 
showed a becoming reverence for it, 
and a conformity to it, when circum- 
stances should require, or justify, such 
a conformity. And while Paul would 
show by this public act, that he had 
not taught converted Jews to regard 
the Mosaic ceremonies as evil, he 
would yet, on any proper occasion, 
vindicate Ids liberty to perform them 
or not, as well as that of converted 
Gentiles. He would not be guilty of 
any dissimulation. While he rever- 
enced Moses, and was willing, in 
given circumstances, to conform to 
his law, he held Jesus Christ to be his 
Master and Saviour. Yet he woidd 
'go as far as he could, with a good con- 
science, to prevent a rupture between 
himself and his brethren in Judea. 

27. JVhen the seven days were al- 
-most ended ; that is, the seven days 
during which Paul was to be associ- 
ated with the men who had made the 
vow. II The Jews which were of Asia ; 
of Proconsular Asia, in which Paul 
had been so active in planting the 
^gospel. Besides being very success- 



28 Crying out, Men of Israel, 
help. This is the man that teach- 
etli all 7nen eveiy where against 
the people, and the lasv, and this 
place : and further, brought Greeks 
also into the temple ; and hath 
polluted this holy place. 

ful in planting the gospel, he had 
here encountered great opposition. 
See 19 : 9. 20 : 3. The ill-disposed 
Jews of Asia would gladly seize an 
opportunity, in Jerusalem, to wreak 
their vengeance on the apostle. As 
the festival of the Pentecost occurred 
at this time (20 : 16), Jews had come 
to Jerusalem from all quarters. 

28. Help; help to apprehend this 
man and to bring him to punishment. 
II This is the man that tcacheth — 
against the people ; against the Jew- 
ish people. Paul's enemies calumni- 
ously represented him as having no 
respect for the Jews, as a distinct 
people. The course he was pursuing, 
as a preacher of the gospel, they 
affected to consider as directly at va- 
riance with the expectations of the 
Jews. In this way, probably, they 
abused the apostle's doctrine, that 
Jews were not now specially in favor 
with Heaven, but that Gentiles as 
well as Jews might obtain the benefits 
of the Messiah's reign. || And the 
law ; the law of Moses. They ex- 
claimed against Paul as an opposer 
of the Jewish law. See v. 21. || And 
this place; the temple. Paul taught 
the spiritual nature of true religion, 
and the utter inefficacy of mere ex- 
ternal service, whether performed in 
the temple at Jerusalem or elsewhere. 
Perhaps, too, he had warned the Jews, 
that their temple itself might be de- 
stroyed. Hence, the Jews could 
easily raise a report against him, that 
he was destitute of all sacred regard 
for the temple and unfriendly to it. 
They well knew, how easily the 
people around would be excited 
against Paul by such charges, 
amounting to an accusation of having 
lost all patriotism, and all religion. 
II And hath polluted this holy place. 
Reference was made to that part of 
the temple which was forbidden to 



A. D. 60.] 



CHAPTER XXL 



283 



29 (For they had seen before 
with him in the city, Trophimus, 
an Ephesian, whom they supposed 
that Paul had brought into the 
temple.) 

30 And all the city was moved, 
and the people ran together : and 

any but Jews. There was attached 
to the temple a court for the Gentiles, 
beyond which they were not allowed 
to pass. The court of the Gentiles 
v/as separated by a stone partition 
three cubits high ; at suitable dis- 
tances, there were pillars on which 
was inscribed in the Greek and Latin 
languages a prohibition that no for- 
eigner should go within the sanc- 
tuary ; the name sanctuary, or holy 
place, being applied to a higher apart- 
ment, where were deposited the 
golden candlestick, the golden table, 
and the altar of incense. See Luke 

I : 9 — 11. Gentiles were forbidden 
to go into the holy place, because 
they were held to be unclean, and 
their presence would be considered as 
defiling it. 

29. For they had seen before with 
him in the city, Trophimus. See 20 : 
4. Trophimus had accompanied Paul 
on his journey to Jerusalem. || Whom 
they supposed, &c. The clamor which 
these Jews raised against Paul, was 
wholly without provocation on his 
part. They were anxious to excite a 
tumult against him. In the absence 
of a just ground of offence, they took 
up a false report, and added to it a 
mere supposition of their own, as a 
means of calling forth the popular 
indignation. 

30. They drem him out of the temple. 
They were desirous to kill him with- 
out delay in the midst of the tumult 
(see V. 31), and therefore hastened 
him out of the temple, because the 
temple would be defded by shedding 
human blood in it. Compare 2 Kings 

II : 15, where it is related that the 
priest Jehoiada commanded respecting 
Athaliah, " Let her not be slain in the 
house of the Lord." || Forthwith the 
doors were shut. This was a caution- 
ary measure on the part of the Levites, 
who had the care of the temple. By 



they took Paul and drew him out 
of the temple. And forthwith the 
doors were shut. 

31 And as they went about to 
kill him, tidings came unto the 
chief captain of the band, that all 
Jerusalem was in an uproar ; 

shutting the doors and remaining in 
the temple, they might think to free 
themselves from any responsibility for 
violence which the multitude might 
inflict on Paul. Had the doors been 
left open, too, the crowd might have 
come back into the temple, and the 
designed murder might have taken 
place there, and the temple have been 
defiled. Perhaps, the measure was 
designed to prevent Paul from escap- 
ing back into the temple, and claiming 
the protection of the sanctuary. For 
had he fled to the altar, Jewish cus- 
tom would have regarded him as at a 
peculiarly sacred spot, and as entitled 
to protection. See 1 Kings 1 : 50, 51. 
2: 28—31. 

31. As they went about to kill him; 
as they endeavored, or sought oppor- 
tunity to kill him, for having, as was 
pretended, polluted the temple by 
taking a Gentile into it. An uncir- 
cumcised person, passing beyond the 
court of the Gentiles into the sanc- 
tuary, exposed himself to be summa- 
rily put to death. This, however, 
would not justify the Jews in seeking 
to kill Paul; but they would feel 
themselves justified in such an act, by 
religious zeal for the purity of the 
temple. || Tidings came to the chief 
captain of the band. There was al- 
ways a number of Roman soldiers 
stationed in Jerusalem ; and their 
barracks were in the fortress Antonia 
near the temple. A detachment of 
armed soldiers also kept guard in the 
porticoes of the temple which sur- 
rounded the court of the Gentiles, 
during the festival days, when there 
was danger of tumults among the 
people. From some of these soldiers, 
tidings could easily be carried to their 
commanding ofiicer. The chief cap- 
tain was the Roman tribune, the 
highest military officer then in the 
city, having command of soldiers vary- 



284 



ACTS. 



[a. d. 6a 



32 Who immediately took sol- 
diers and centurions, and ran 
down unto them. And when they 
saw the chief captain and the sol- 
diers, they left beating of Paul. 

33 Then the chief captain came 
near and took him, and command- 
ed him to be bound with two 
chains: and demanded who he 
was, and what he had done. 

34 And some cried one thing, 
some another, among the multi- 
tude : and when he could not 
know the certainty for the tumult, 
he commanded him to be carried 
into the castle. 

ing, according to circumstances, from 
three hundred to one thousand. The 
name of this officer was Claudius 
Lysias. 23 : 26. 

33. The chief captain — command- 
ed him to be bound with two chains. 
The order was, doubtless, at once 
executed. His feet and hands, prob- 
ably, were chained, yet not so closely 
as to hinder the moderate use of 
them. This summary chaining of 
Paul was designed, perhaps, both to 
intimidate him, and to satisfy the 
crowd that he should be kept safely. 
So turbulent and seditious were the 
Jews at the times of the great festi- 
vals, when so many were assembled 
at Jerusalem, that the Roman au- 
thorities would feel justified in acts 
of violence which probably they 
would not, at other times and in 
other places, regard as proper. 1| And 
demanded tcho he teas, &c. The trib- 
une made this inquiry, — as appears 
from the next verse, — not of Paul, 
but of the by-standers who were so 
active against him. 

34. He commanded him to he car- 
ried into the castle; the fortress An- 
tonia, or, rather, the soldiers' barracks 
there. Antonia was the name of a 
very strong fortress, so situated as to 
command the temple. It was more 
anciently called Baris ; but, after be- 
ing greatly strengthened by Herod 
the Great, its name was changed, in 
honor of the Roman Marcus Anto- 
nius. 



35 And when he came upon the 
stairs, so it was that he was borne 
of the soldiers, for the violence of 
the people. 

36 For the multitude of the 
people followed after, crying, 
Away with him. 

37 And as Paul was to be led 
into the castle, he said unto the 
chief captain, May I speak unto 
thee ? Who said, Canst thou speak 
Greek ? 

38 Art not thou that Egyptian, 
which before these days madest 
an uproar, and leddest out into 
the wilderness four thousand 

35. ]V]ien he came upon the stairs ; 
the stairs which led up from a por- 
tico of the temple into the fortress. 
|| He was borne of the soldiers; he 
was lifted up and carried by the sol- 
diers, so as to be defended from the 
rage of the people. 

37. As Paul was to he led into the 
castle; as he was about to be led. 
II He said unto the chief captain, &c. 
Paul was desirous of an opportunity 
to address the Jews (v. 39) before 
they should disperse, as they Avould 
after he should be safely lodged in 
the fortress. || Canst thou speak 
Greek P The suspicions of the Ro- 
man officer respecting Paul were 
such, that he was surprised to hear 
him speak in the Greek language. 
He believed him to be a fanatical 
Jew, too ignorant to speak in any 
other language than that which pre- 
vailed among the Jews in Palestine, 
and also in Egypt, where vast num- 
bers of Jews resided, and maintained 
their national customs. 

38. Art not thou that Egyptian, 
&c. Not very long before the time 
here spoken of, an Egyptian Jew, 
as we learn from Josephus (Antiqui- 
ties, book XX. 8. 6), came to Judea, 
pretending to be a prophet, and 
gathered around him a large number 
of disaffected and violent men. Pie 
prevailed on them to follow him to 
mount Olivet, with the promise that 
they should see the walls of Jerusa- 
lem fall down, and that a passage 



A. D. 60.] 



CHAPTER XXn. 



285 



men that were murderers? 

39 But Paul said, I am a man 
which am a Jew of Tarsus, a city in 
(/ilicia, a citizen of no mean city : 
and I beseech thee sufler me to 
speak unto the people. 

40 And when he had given him 
license, Paul stood on the stairs, 
and beckoned with the hand unto 
the people. And when there was 
made a great silence, he spake 



should be opened for them into the 
city, as its conquerors. Felix, the 
governor, or procurator, of Judea, 
took timely measures to defeat the 
false prophet. Four hundred of the 
insurgents were killed in battle ; two 
hundred were taken prisoners; and 
the rest, together with their leader, 
found safety in flight. || Four thou- 
sand men. Josephus mentions, in 
his Jewish War (book ii. 13. 5), the 
number of thirty thousand men as 
this false prophet's adherents. But 
probably there is a mistake In the 
copies of Josephus, as the several 
places where he speaks of this ruf- 
fian and impostor do not agree as to 
numbers, though they agree as to 
the material facts. Luke may be 
considered as stating the number 
that originally went out with him 
into the desert, and who were the 
most determined of his followers; 
while it can scarcel}^ be doubted, that 
this number became considerably 
increased by accessions while they 
were in the desert. |1 That loerc 
murderers. During the times here 
spoken of, there were large compa- 
nies of abandoned Jews who devoted 
themselves to plunder and murder. 
They wore concealed daggers, and 
committed the most violent outrages. 
From the I^atin word sica (a dagger)^ 
the Greek word was formed which 
is here translated murderers. The 
name sicarii came at length to be 
applied to such banditti, whether 
they used daggers or any other mur- 
derous weapons. 

39. / am — a Jeio of Tarsus. See 
on 9 : 11, 30. 11 : 25. \\ jYo mean city. 
Tarsus was a celebrated city. It 



unto them in the Hebrew tongue, 
saying, 

CHAPTER XXII. 

1 Paul docLireth at large liow Jie was con- 
verted to the faitli, 17 and called to his apos- 
tleship. 22 At the very mentioning of the 
Gentiles, the people exclaim on him. 
24 He should have been scourged, 25 but 
claiming the privilege of a Koman, he 
escapeth. 



ranked with Athens and Alexandria, 
and was distinguished for the num- 
ber of its schools and learned men- 
It had, also, the distinction of being 
a free city ; that is, though it was 
dependent on the Roman empire, 
yet it had the privilege of being gov- 
erned by laws and magistrates of its 
own choosing, and enjoyed freedom 
from tribute to the emperor. See on 
9: 11. 

40. Paid stood on the stairs. Conl- 
pare 35th verse. |j He spake unto 
them in the Hebrew tongue; the lan- 
guage which was spoken by the 
Jews in Judea in the time of Christ 
and the apostles. It was, properly, 
a degenerate form of the old Hebrew, 
though it was still popularly called 
Hebrew. 

CHAPTER XXH. 

In the address which Paul made 
to the .Jewish multitude, his aim ap- 
pears to have been to repel the 
charge, which had been raised against 
him, of being an opposer of Moses, 
and of having become an enemy of 
the Jews ; and to show that he was 
not a contemner of the Mosaic law, 
while yet the hand of God was most 
evident in leading him to become a 
follower of Jesus as the Messiah. 
He refers to the place and manner 
of his education, to his former zeal in 
defence of the Jewish religion, and 
to the remarkable manner in which 
he was led to become a Christian. 
And in regard to his laboring so 
much among the Gentiles, this, too, 
he traces, not so much to his own 
choice as to an impulse from God — a 



286 



ACTS. 



[a. d. 60. 



MEN, brethren, and fathers, 
hear ye my defence tvhich I 
make now nnto you. 

2 (And when they heard that he 
spake in the Hebrew tongue to 
them, they kept the more silence : 
and he saith,) 

3 I am verily a man which am a 
Jew, born in Tarsus, a city in Cili- 
cia, yet brought up in this city at 
the feet of Gamaliel, and taught 
according to the perfect manner 
of the law of the fathers, and was 
zealous toward God, as ye all are 
this day. 

4 And I persecuted this way 
unto the death, binding and de- 



call which he was not at liberty to 
resist. At this point, the hostility of 
his hearers was again aroused ; and 
they gave vent to their malignant 
feelings, by exclaiming against him 
as unworthy to live. 

1. Men^ brethren, and fathers. See 
on 7 : 2. Though it was a tumul- 
tuous assemuly iae apostle was ad- 
dressing, yet he would employ re- 
spectful epithets. There were prob- 
ably in the crowd some of the more 
respectable, as well as those who 
were little worthy of consideration. 

2. They kept the more silence. They 
were pleased at hearing the language 
of the country, and listened atten- 
tively. As Paul was known to have 
spent the most of his life out of Pal- 
estine, and had had so much commu- 
nication with Gentiles, and as the 
Jews present had become prejudiced 
against him for his supposed hostility 
to Jewish principles, they were prob- 
ably surprised to hear him speak in 
their native tongue. 

3. Brought up in this city at the 
feet of Gamaliei ; educated, as we 
say, under Gamaliel. In the Jewish 
schools, the pupils sat either on the 
floor, or on low seats, while the 
teacher occupied an elevated posi- 
tion. Gamaliel is believed to be the 
same as gave so wise advice to the 
Jewish sanhedrim, at an earlier pe- 
riod of the Christian history. See 



livering into prisons both men and 
women. 

5 As also the high priest doth 
bear me witness, and all the estate 
of the elders ; from whom also I 
received letters unto the brethren, 
and went to Damascus, to bring 
them which were there bound 
unto Jerusalem, for to be pun- 
ished. 

6 And it came to pass, that, as 1 
made my journey, and was come 
nigh unto Damascus about noon, 
suddenly there shone from heaven 
a great light round about me. 

7 iVnd 1 fell unto the ground, 
and heard a voice saying unto me, 



5 : 34. II Taught according to the 
perfect inanner of the laic, &.c. ; ac- 
cording to the exact discipline of the 
law of Moses, as then explained and 
inculcated by the Jewish rabbis. 
The traditional observances are here 
included, as well as those which were 
enjoined by divine authority, [| Was 
zedldtts ioicafd Gcd ; zealous for the 
honor of God. Zeal for the Mosaic 
law and the traditions, as being ap- 
pointed of God, was regarded as zeal 
for the divine honor. 

4. / persecuted this icay ; or, those 
who adopted the Christian way of 
life. II Binding and delivering into 
prisons, &c. See 9 : 2. 

5. As also the high priest doth hear 
me loitness. See 9:1. TJie high 
priest, at the time to which Paul is 
here referring, and Avho encouraged 
him in persecuting the Christians, 
was Theophilus. He appears from 
this verse to have been still alive, 
though it would seem, from 23 : 2, he 
was not occupying the oflice of liigh 
priest at the time of Paufs addressing 
his countrymen, as related in this 
chapter. He still, however, out of 
respect and courtesy, was honored 
with the title. || All the estate of the 
elders ; all the Jewish sanhedrim. 
II From rchom also I received letters. 
See 9:2. || Unto the brethren ; the 
Jews. 

6—13. Compare 9 : 3—17. 



D. 60.] 



CHAPTER XXIL 



287 



Saul, Saul, why persecutest thou 
me ? 

8 And I answered, Who art 
thou. Lord? And he said unto me, 
I am Jesus of Nazareth, whom 
thou persecutest. 

9 And they that were with me 
saw mdeed the light, and were 
afraid ; but they heard not the 
voice of him that spake to me. 

10 And I said. What shall I do. 
Lord? And the Lord said unto 
me, Arise, and go into Damascus, 
and there it shall be told thee of 
all things which are appointed for 
thee to do. 

11 And when I could not see 
for the glory of that light, being 
led by the hand of them that were 



14. Hie God of our fathers hath 
chosen thee. It was very common, 
among the first Christians, to ac- 
knowledge the special mercy of God 
in selecting them as partakers of his 
renewing and pardoning love. Com- 
pare Gal. 1 : 15. Eph. 1:4. |1 And 
see that Just One; namely, the Lord 
Jesus. Compare 3 : 14. 7 : 52. Paul 
may be said to have seen Jesus, when 
the more than noonday splendor with 
which the voice that addressed him 
was accompanied, met his eyes. See 
26 : 16, where the expressions used 
will show that Paul might well be 
said to have seen Jesus, though the 
splendor of the Lord's appearance 
was such as to make him sightless 
for a season. Or, the expression, 
" that thou shouldest see that Just 
One," may be the same as, that 
thou shouldst kriow that Just One, 
and have a right apprehension of his 
character and dignity. 

15. Thou shalt he his witness — of 
what thou hast seen and heard. The 
things which Paul had seen and 
heard, on the memorable day of his 
conversion, were immensely impor- 
tant, not only to him personally, but 
also to the cause of Christ at large, 
as showing that Jesus was indeed 
raised up from the dead, and was 
clothed with the majesty of the Mcs- 



with me, I came into Damascus. 

12 And one Ananias, a devout 
man according to the law, having 
a good report of all the Jews 
which dwelt there, 

13 Came unto me, and stood, 
and said unto me. Brother Saul, 
receive thy sight. And the same 
hour I looked up upon him. 

14 And he said. The God of our 
fathers hath chosen thee, that thou 
shouldest know his will, and see 
that Just One, and shouldest hear 
the voice of his mouth. 

15 For thou shalt be his witness 
unto all men of what thou hast 
seen and heard. 

16 And now why tarriest thou ? 
arise, and be baptized, and wash 



siah. These things were, therefore, 
to be publicly made known, as testi- 
fying to the authority of the Lord 
Jesus. This appearance of .Jesus to 
Paul had an importance, also, in 
respect to the apostle's authority ; 
for some personal knowledge of Jesus 
appears to have been necessary as a 
qualification for the office of an apos- 
tle, so that his testimony might be a 
valid one. Compare 1 : 22. 1 Cor. 
9: 1. 

16. Be baptized, and icash away thy 
sins. The gospel regards all men as 
sinners, needing not only forgiveness, 
but also the purifying of their hearts 
from sin. This purity of heart, pro- 
duced by the Holy Spirit's influences, 
and a reception of Christ as the cru- 
cified and risen Saviour, is emblem- 
atically signified by the ordinance of 
baptism in the purifying element of 
water. Hence a believer in Christ, 
when receiving baptism, may justly 
be said, in a figure, to be washing 
away his sins ; as he is, by that ordi- 
nance, showing externally what has 
been commenced in his soul, and 
is manifesting his serious purpose, 
through divine influences, perpet- 
ually to cultivate holiness of heart 
and life. Baptism is the external 
public entrance on the Christian life ; 
so that the Christian may be said at 



288 



ACTS. 



[a. d. 60. 



away thy sins, calling on the name 
of the Lord. 

17 And it came to pass, that, 
when I was come again to Jerusa- 



his baptism to lay aside his sins, to 
cleanse himself from moral defile- 
ment, and to commence a new life. 
As the body is made clean by water, 
so the soul is cleansed by divine 
grace ; and what is thus inwardly 
performed, is outwardly expressed by 
this significant emblem. It was cus- 
tomary, also, in the first years of the 
gospel, for some external token to be 
granted from above at the adminis- 
tration of baptism, as showing God's 
approval of the act, and acceptance 
of the persons ; and thus the finish- 
ing evidence of pardon and of ac- 
knowledged discipleship was bestowed 
in connection with baptism; so that 
that ordinance was eminently a Avash- 
ing away of the person's sins. The 
external token to Avhich reference is 
made, was the imparting of special 
gifts by which God manifested his 
approbation of the Saviour's follow- 
ers, and fitted them for giving effec- 
tual testimony to the gospel. And 
not unfrequently, in every succeeding 
age, has it been the case, that the 
reception of baptism has been hon- 
ored by the Lord, as the occasion of 
a peculiar manifestation to the soul 
of his pardoning mercy and sanctify- 
ing power. By an examination of 
the sixth chapter of the Epistle to the 
Romans, it will also be seen that bap- 
tism was designed as a figurative 
representation of a burial and a res- 
urrection, — a burial to sin and a res- 
urrection to a new life, — and as an 
acknowledgment of the Saviour's 
burial and resurrection, by which par- 
don, holiness, and eternal life, are 
secured to the believer. These views 
of baptism ought to be combined. It 
is significant of spiritual cleansing, 
procured in consequence of the Sa- 
mours death and resurrection : hence 
we are buried in baptism (Rom. 6 : 4. 
Col. 2 : 12), wherein also we arise to 
newness of life ; and thus baptism is 
not the putting away of the filth of 



lem, even while I prayed in the 
temple, I was in a trance ; 

18 And saw him saying unto 
me, Make haste, and get thee 



the flesh (1 Pet. 3 : 21), but the an- 
swer [the declaration, the profession] 
of a good conscience towards God, a 
conscience made happy towards God, 
by the resurrection of Christ. || Call- 
ing on the name of the Lord ; of the 
Lord Jesus, in acknowledgment of 
now being his disciple and worship- 
per. Such an acknowledgment of 
Jesus as the Messiah and Lord was 
made in immediate connection with 
baptism, and may even be said to 
be involved in being baptized in his 
name. The newly converted were 
to be baptized in the name of the 
Lord Jesus, thus owning him as their 
Lord, and themselves as his disciples 
and followers. See 2 : 38. 8 : 16, 
37, 38. From 9 : 18, we learn that 
the directions of Ananias were 
promptly complied with. 

17. When I was come again to Jeru- 
salem. Paul refers here, probably, to 
that instance of his coming to Jeru- 
salem which is recorded in 9 : 26, and 
which was his first visit after his 
conversion to Christianity. || While 
I prayed in the te-mple. Paul had 
been accused of cherishing a disposi- 
tion hostile to the temple. See 21 : 28. 
But the mention of his having re- 
sorted to the temple for prayer after 
he had become a Christian, would 
tend to show that he had not become 
a dcspiser of that sacred place, or a 
neglecter of the divinely appointed 
methods of seeking God's favor. |1 / 
u-as in a trance. While intensely 
occupied in prayer, he fell into a state 
of insensibility as to his bodily pow- 
ers. His mind, however, was still 
active, and, as the next verse informs 
us, was favored with a special com- 
munication from the Lord Jesus. 

18. And saiD him; the Lord Jesus, 
mentioned in the 16th verse. Paul 
saw him in his 7ni7id. \\ Saying — 
they will not receive thy testimony, &c. 
The idea was conveyed in this com- 
munication, not only that Paul's tes- 



A. D. 60.] 



CHAPTER XXn. 



289 



quickly out of Jerusalem ; for they 
will not receive thy testimony con- 
cerning me. 

19 And I said, Lord, they know 
that I imprisoned, and beat in 
every synagogue them that be- 
lieved on thee : 

20 And when the blood of thy 
martyr Stephen was shed, I also 



thnony would be rejected, but that 
violence would be attempted against 
his person. 

19, 20. Jlnd I said, &c. Paul 
seems to have had the impression, 
when he first became a Christian, 
that his testimony respecting Jesus 
would appear to the Jews in Jeru- 
salem peculiarly weighty, and hence 
to have heard with some surprise this 
direction to depart from the city. He 
had been so extensively known as a 
determined opposer of Jesus and his 
followers, that his conversion, he 
thought, could not be regarded other- 
wise than as proceeding from sincere 
and deep conviction ; as being well 
founded, and therefore suited to im- 
press others, and lead them to calm 
consideration and a change of mind, 
jl / imprisoned and beat iti every 
synagogue, &.c. Compare 9 : 2 : 
10, 11. The punishment of scourg- 
ing was inflicted at the Jewisli syna- 
gogues on those who v/ere held guilty 
of certain olfences against the reli- 
gion, of the nation. Such were the 
established modes of government 
among the Jews in respect to religious 
matters, that those of them who had 
become Christians were still liable to 
be summoned before Jevv'ish authori- 
ties, and to be dealt with as apostates 
from the faith, or as disturbers of the 
nation's religious peace. Jews who 
had become Christians still continued, 
notwithstanding their new faith and 
worship, to frequent the synagogues. 

20. When the blond Of thij martijr 
Stephen was shed. Compare 7 : 57, 58. 
8:1. The word martyr, in the Greek 
language, originally signified a wit- 
ness. As the early witnesses for 
Christ often suffered death for their 
religion, and thus sealed their testi- 



was standing by, and consenting 
unto his death, and kept the rai- 
ment of them that slew him. 

21 And he said unto me, Depart : 
for I will send thee far hence unto 
the Gentiles. 

22 And they gave him audience 
unto this word, and then lifted up 
their voices, and said, Away with 



mony with their blood, the word was 
afterwards applied, by way of emi- 
nence, to those who suffered death 
for their adherence to Christ. Stephen 
was, indeed, a martyr ; he bore wit- 
ness for the Lord Jesus before the 
chief authorities of the Jewish nation, 
and yielded himself up to a violent 
death on account of his testimony. 

21. ^nd he said unto me. Depart, 
&c. The Lord's repeated direction 
to Paul to depart from the city, and to 
labor in other regions, and especially 
among the Gentiles, showed him that 
his hopes of being favorably heard 
in Jerusalem would prove delusive. 
From 9 : 29, 30, we learn that the 
unbelieving Jews in Jerusalem had 
conceived the purpose of putting 
Paul to death ; and, in consequence 
of this, his Christian brethren made 
arrangements for his departure from, 
the city, whence he went to Tarsus. 
The advice of his brethren would be 
seen, of course, to coincide with the 
divine vision ; and facts were ascer- 
tained, such as the divine warning 
would lead him to expect. He could,, 
then, have no doubt as to the path of 
duty. He accordingly retired from 
Jerusalem, awaiting further disclo- 
sures of the Lord's will respecting 
his labors. 

22. They gave him audience unto 
this xcord. They heard him atten- 
tively up to the moment of his men- 
tioning the direction to go to the 
Gentiles. The Jews were constantly 
indulging the belief, that they only 
were the people of God, and hence 
they could not patiently endure the 
thought that the Gentiles were to be 
placed on as favorable a footing as 
themselves. They did, indeed, be- 
lieve that Gentiles might participate 



290 



ACTS. 



[a. d. 60. 



such a fellow from the earth : for 
it is not fit that he should hve. 

23 And as they cried out, and 
cast off their clothes, and threw 
dust into the air, 

24 The chief captain com- 
manded him to be brought into 
the castle, and bade that he should 
be. examined by scourging; that 
he might know wheretbre they 
cried so against him. 

25 And as they bound him with 
thongs, Paul said unto the cen- 
turion that stood by. Is it lawful 

in the blessings of tlie Messiali ; but 
for this it was necessary, in their 
view, that the Gentiles should first 
become proselytes to the Jewish re- 
ligion, and thus be candidates for the 
Messiah's favor. The multitude now 
present, however, had regarded Paul 
as greatly undervaluing the Jewish 
religion: they knew his belief, that 
Gentiles might become the Messiah's 
friends directly, without submission 
to Jewish ceremonies. The mention 
of his being sent to the Gentiles 
excited all these recollections afresh, 
and they gave way to passionate ex- 
citement against him. 

23. Cast off their clothes^ and threto 
diist into the air. By throwing off 
and casting up their loose, outside 
garments, they expressed their ap- 
proval of the tumult, which had now 
become renewed, and their readiness 
to join in endeavoring to seize Paul, 
and take his life. The tossing up of 

farments was a significant act in the 
last, expressing approval of what 
was going forward and joy at it. 
Throwing dust into the air was also 
designed to express and to promote 
excitement. The multitude was evi- 
dently bent on taking Paul's life. 

24. The chief captain commanded, 
him to he brought into the castJe. Paul 
was, as yet, on the stairs which led 
up to the castle. See 21 : 40. || And 
bade that he should be examined by 
scourging. As the Roman tribune 
was ignorant of the language in which 
Paul had been addressing the people, 
he could not yet see the ground of 



for yoTi to scourge a man that is a 
Roman, and uncondemned ? 

26 When the centurion heard 
that, he went and told the chief 
captain, saying. Take heed what 
thou doest; for this man is a 
Roman. 

27 Then the chief captain came, 
and said unto him. Tell me, art 
thou a Roman ? He said, Yea. 

28 And the chief captain an- 
swered, With a great sum obtained 
I this freedom. And Paul said. 
But I was /ree-born. 

their excitement against him; and 
presuming that he must have been 
guilty of some crime, he determined 
to extort a confession from Paul. 
Scourging and other tortures were 
anciently in use among the Romans, 
in the process of examining a person 
who was deemed, or suspected, to be 
a criminal. Paul was accordingly 
taken within the fortress ; and the 
multitude, doubtless, dispersed. 

25. And as they hound him with 
thongs. A person who was to be 
scourged had his hands bound, and 
his body fastened by leather straps to 
a post. II Paul said — Is it lawful for 
you to scourge a man that is a Ro- 
man? Paul did not put this question 
to gain information ; but to caution 
the centurion who was to superin- 
tend the scourging. The Roman law 
forbade that a Roman citizen should 
be thus treated. See on 16 : 37. 

28. And the chif captain answered. 
He at once believed Paul's declara- 
tion. The Roman law provided that, 
if a person deceitfully claimed to be 
a Roman, his false pretence exposed 
him to capital punishment. A solemn 
and repeated declaration, therefore, to 
this effect, could be confided in. See 
16 : 33. II IVith a great S2im obtained I 
this freedom. So valued was the priv- 
ilege of being a Roman citizen, that 
no price was held too great to procure 
it. II And Paul said. But I icas free- 
horn. Some one of Paul's ancestors 
had obtained the privilege of citizen- 
ship, and it descended to Paul by 
inheritance. See on 16: 37. 



A. D. 60.] 



CHAPTER XXra. 



291 



29 Then straightway they de- 
parted from liim which should 
have examined him: and the chief 
captain also was afraid, after he 
knew that he was a Roman, and 
because he had bound him. 

30 On the morrow, because he 
would have known the certainty 
wherefore he was accused of the 
Jews, he loosed him from his bands, 
and commanded the chief priests 
and all their council to appear, 

29, And tJie chief captain, was 
afraid^ &c. He had exposed himself 
to severe penalties for thus treating a 
Roman before conviction. || And be- 
cause had hound him. Compare 
the 25th verse. Reference does not 
seem to be made here to the fact 
stated in 21 : 33, of the tribune*s hav- 
ing ordered Paul to be bound with 
two chains ; since the Roman officer 
does not appear to have set him free 
from his chains. For on the next 
day (v. 30), in order for Paul to ap- 
pear before the sanhedrim, his bands 
[chains] were removed, temporarily, 
or pai'tially, at least. It is also sup- 
posed that the apostle's citizenship 
was not of the highest order, which 
would exempt its possessor from 
chains, as well as from scourging, 
before conviction of a crime ; but of 
a lower order, which would not have 
been violated by chaining, though it 
would have been by scourging. From 
Paul's silence, also, respecting his 
being chained, it is reasonable to 
suppose that the tribune had not, by 
this act, transcended the limits of the 
Roman law. Reference is therefore 
had here to Paul's being bound with 
belts, in order to be scourged. 

30. He would have knoicn the cer- 
tainty wherefore he xoas accused., &c. 
He wished to ascertain the real, 
ground of Paul's being apprehended 
by the Jews. || He loosed him from 
his hands ; from the chains which had 
been put on him the day before. 21 : 
33. This was only a temporary re- 
moval of his bands, for the sake of his 
appearing before the sanhedrim ; for 
m the subsequent notices, Paul ap- 



and brought Paul down, and set 
him before them. 

CHAPTER XXm. 

1 As Paul pleadeth his cause, 2 Ananias 
eommandeth them to smite him. 7 Dissen- 
sion among his accusers. 11 God encour- 
a^reth him. 14 The Jews' laying wait for 
Paul 20 is declared unto the chief captain. 
27 He sendeth him to Felix the governor 

AND Paul, earnestly beholding 
the council, said. Men arid 



pears to be still wearing a chain. See 
24 : 27. 25 : 27. 26 : 29. In all prob- 
ability, the chief captain, on obtaining 
some insight into the affair, or simply 
because Paul was a Roman, removed 
the chains which had at first been 
used, and afterwards, perhaps after 
he had appeared before the sanhedrim, 
placed him in military custody, on 
account of his being an accused per- 
son awaiting a legal examination. 
This kind of confinement continued, 
probably, till Paul's case was decided. 
28 : 16. There were two species of 
confinement, which the Roman law 
allowed in respect to citizens. One 
of these was called free custody., and 
consisted in the accused person's 
being detained in the house of a 
magistrate, or in some suitable person's 
becoming responsible for his safe 
keeping. The other was military 
custody^ and consisted in the accused 
person's being fastened by a chain to 
a soldier ; the right hand of the ac- 
cused being secured to the left of the 
soldier by a chain of some length. 
II Fie — commanded the chief priests 
and all their comicil to appear ; he re- 
quired the Jewish sanhedrim to have 
a session. |1 And brought Paul dmon; 
down from the castle Antonia, in 
which the tribune was detaining him. 

CHAPTER XXIII. 

1 . Paul earnestly beholding the 
council ; looking on the members of 
the sanhedrim with the unappalled 
air of a man conscious of integrity, 
willing to have all his acts scrutinized, 
and cherishing a strong confidence 



292 



ACTS. 



[a. d. 60. 



brethren, 1 have lived in all good 
conscience before God until this 
day. 

2 And the high priest Ananias 

in God. |[ / hate lived in all good 
coitscience, &c. The apostle meant 
to disavow at once all evil intentions, 
and all disregard of religious duty in 
the whole course of his life. From 
the time of his conversion to Chris- 
tianity, he had been eminently de- 
voted to God and the promotion of 
true religion. And previously to that 
time, while yet a bigoted Jew, he 
even then thought himself conscien- 
tious, though his conscience was ill- 
informed. He declared on another 
occasion (26 : 9), that even in perse- 
cuting the Christians (which he came 
aftervi'ards to consider an unspeak- 
ably criminal course of conduct), he 
verily tliought he was discharging 
his duty. His life, while he was con- 
nected with the Jewish religion, was 
one of exemplary regard to the JNIo- 
saic law. See Phil. 3 : 4 — 6. 

2. This undaunted declaration by 
Paul of his habitual conscientiousness 
excited the high priest's indignation, 
and drew from him an unjust and 
overbearing stretch of his power. — 
ITie high pries* .Ananias commanded 
those that stood by him to smite him 
on the mouth ; as indicating that he 
had uttered a gross falsehood, and 
had cast reproach on the whole san- 
hedrim, as though they had assem- 
bled to try an innocent and pious 
man. The firm aspect of Paul, as of 
a man against v/hom no just charge 
of guilt could be proved, his direct 
avowal of religious integrity, without 
any fawning attempts to secure favor, 
and the fact that he was no longer 
in the power of the Jews, but, as a 
Roman citizen, in the care and under 
the direction of the tribune, all these 
circumstances conspired to provoke 
the high priest's anger, and his un- 
dignified and ill-judged outrage on 
the person of Paul. Those that stood 
by Paul, and that were commanded to 
inflict this abuse on him, were the 
official attendants, or servants, of the 
Jewish court. The high priest Ana- 



commanded them that stood by 
him, to smite him on the mouth. 

3 Then said Paul unto him, God 
shall smite thee, thou whited wall : 



nias, here named, was the person who 
several years before had been high 
priest, but who had been sent a pris- 
oner to Pvome, by Quadratus, the 
Roman president of Syria, to answer 
before the emperor Claudius for his 
conduct. He was, hovrever, by the in- 
tercession of Agrippa H., ruler of the 
northern districts of Palestine, per- 
mitted to return to Jerusalem, though 
he w^as not reinstated in the hioh 
priesthood. Jonathan had been made 
high priest in his place, but had pre- 
viously to this time been put to death 
by the management of Felix, procu- 
rator of Judea, who employed some 
of the Jewish banditti, called sicarii, 
or murderers (21 : 38), to perpetrate the 
deed. No successor had as yet been 
appointed; but the ofiice was" vacant. 
Still, we need not suppose, with some, 
that Ananias had usurped the ofiiee. 
He may have been performing its 
duties provisionally, till a regular ap- 
pointment should be made. Ananias 
was, according to Josephus' descrip- 
tion, an ambitious, avaricious, and 
cruel man. 

3. Then said Paul nrdo him, God 
shall smite thee ; an expression of deep 
indignation at the inexcusable outrage 
which had been committed. It has 
been questioned, whether this is to 
be understood as an imprecation by 
Paul of God's vengeance on Ananias, 
or as a prediction that God would 
signally punish such a high-handed 
act of injustice. Probabh', neitlier 
of these vievrs alone presents the 
v\"hole case. There V\-as, we may 
believe, in Paul's breast, a mixture of 
honest and too much excited indig- 
nation at the abuse, with a deep feel- 
ing that the God of justice would not 
allow such an act to pass unavenged. 
Josephus relates, that Ananias met 
with a violent death from the hands 
of the Jewish banditti, while attempt- 
ing to elude their rage by concealing 
himself in an aqueduct. They drew 
him forth firom his concealment, and 



A. D. GO.] 



CHAPTER XXm. 



293 



for sittest thou to judge me after 
the law, and commaudest me to 
be smitten contrary to the law ? 

4 And they that stood by, said, 
Revilest thou God's high priest? 

murdered him. |1 Thou whited icall ; 
thou consummate hypocrite ! The 
force of the figure is seen, if we con- 
ceive of a wall with the outside sur- 
face well whitewashed, v/hile the 
materials within are chiefly dirt and 
rubbish ; or, while the wall conceals 
from sight masses of corrupt matter 
behind. The figure is very much like 
that which our Lord employed (Matt. 
23 : 27) to show the hypocrisy of the 
Pharisees — " Ye are like unto whited 
[whitewashed] sepulchres, which in- 
deed appear beautiful outward, but are 
within full of dead men's bones and of 
all uncleanness." As helping us to 
form an opinion on the question, 
whether Paul is to be justified in ap- 
plying so opprobrious an epithet to the 
acting high priest, we may compare our 
Saviour's conduct on an occasion 
somewhat similar. John 18 : 19 — 23. 
He had been struck in the presence of 
the high priest ; but without any excite- 
ment, or the least approach to anger, 
he merely said, " If I have spoken 
evil, bear witness of the evil; but if 
well, why smitest thou me.'" The 
best of men may in a moment of 
excitement speak unadvisedly with 
their lips, and have occasion to con- 
fess that they are but men. The Lord 
Jesus is our only perfect pattern. 
Compare 1 Pet. 2 : 21—23. 4 : 16. 
11 Commandest me to he smitten con- 
trary to the law? The law of Moses 
required that an accused person 
should have a fair hearing, and that 
his cause should be carefully exam- 
ined. " Ye shall do no unrighteous- 
ness in judgment," was the divine 
direction in Lev. 19 : 15. And in 
Deiit. 19 : 18, judges are required to 
make diligent inquisition ; and in 
Deut. 19 : 15, it was directed that 
"at the mouth of two witnesses, or at 
the mouth of three witnesses, shall 
the matter be established." The spirit 
of these injunctions was violated by 
the high priest. 

25* 



5 Then said Paul, I wist not, 
brethren, that he was the high 
priest: for it is written, Thou shalt 
not speak evil of the ruler of thy 
people. 

4. Revilest thou God' s high priest? 
that is, by applying to him such an 
epithet as Paul had used. 

5. Then said Paul^ I wist not — 
that he was^ &lc.; I knew not; mean- 
ing, I considered not. The apostle 
seems to acknowledge, that he had 
been betrayed into a hasty and un- 
justifiable manner of speaking. His 
prompt confession of his fault shows 
us the tenderness of his conscience, 
and his freedom from that false sense 
of honor which will rather persist in 
a wrong course than make confes- 
sion. Ananias was not, indeed, prop- 
erly speaking, the high priest, as is 
stated in the note on the second 
verse ; and some have hence con- 
cluded that Paul meant ironically to 
say, I do not acknowledge him as 
the high priest. Had this been his 
intention, however, he would have 
used a different word. And though 
Ananias was occupying the high 
priesthood only provisionally, yet he 
occupied the place of the high priest, 
and was, to all intents and purposes, 
for the time being, high priest, and 
entitled to all the external respect 
which belonged to the office. Some 
have also supposed, that Paul was 
really ignorant whether Ananias was 
in any sense acknowledged as high 
priest, as Paul had been long absent 
from Jerusalem, and only a few days 
had elapsed since his return. This, 
however, is extremely improbable. 
The very seat which Ananias occu- 
pied in the Jewish court, would point 
him out as the high priest; and as 
Paul is said to have earnestly beheld 
the council, he must have seen its 
president. The high priest was, by 
virtue of his office, the president of 
the sanhedrim. It is altogether pref- 
erable to understand the apostle ac- 
cording to the natural intent of his 
words, as acknowledging that he had 
spoken rashly. |1 For it is icritten^ 
&c. See Ex. 22 : 28. 



294 



ACTS. 



[a. d. 60. 



6 But when Paul perceived that 
the one part were Sadducees, and 
the other Pharisees, he cried out 
in the council, Men and brethren, 



6. But when Paul perceived^ &c. ; 
more literally, " But Paul, knowing 
that the one part were Sadducees, 
and the other Pharisees." He did 
not now for the first time perceive 
this; he knew it beforehand, and 
now availed himself of this fact to 
procure, from those members of the 
court who were Pharisees, a declara- 
tion of his freedom from crime. Paul 
had been brought before the court at 
the instance of the Roman tribune, 
that this officer might ascertain the 
ground of the Jews' violent proceed- 
mgs against him. It was impor- 
tant, then, that the tribune should be 
led to see that the Jews could not 
lay against him any valid charge. 
As a means of accomplishing this, 
he secured in his behalf, at least 
for a short time, the favor of the 
Pharisees, by professing, — and that, 
too, with the utmost sincerity, — to 
agree with them in the points where- 
in they differed from the Sadducees. 
So far as those points were con- 
cerned, he avowed himself a Phar- 
isee ; and he reduced the contention 
between himself and the Jews to the 
simple tenet of there being a resur- 
rection of the dead — a tenet which 
the Sadducees resolutely opposed. 
Thus the two parties in the san- 
hedrim were brought into conflict 
with one another ; and, under the 
influence of hostility to the Saddu- 
cees, the Pharisees asserted the inno- 
cence of Paul, affirming, " We find 
no evil in this man." In this way, 
Paul brought the matter to a speedy 
issue ; and it became evident to the 
tribune that he was an innocent 
man; that there was no just ground 
for proceeding against him. v. 29. 
In no other way, probably, could he 
so directly and speedily have brought 
the matter to a result. To Paul, it 
was perfectly obvious that he could 
expect no justice from the sanhe- 
drim ; that he should not have a fair 
hearing, nor right treatment. But 



1 am a Pharisee, the son of a 
Pharisee : of the hope and resur- 
rection of the dead I am called in 
question. 

could he in some allowable way 
make it evident to the tribune that 
he was merely a victim of Jewish 
ill-will, and that there was no just 
cause for proceeding against him, he 
would gain an important point. This 
he succeeded in doing. || / am a 
Pharisee, the son of a Pharisee ; a 
Pharisee by conviction in regard to 
the points of difference between the 
two chief sects of the Jews ; and by 
birth. Compare 26 : 5. Phil. 3 : 5. 
Though Paul was now a Christian, 
yet, so far as the distinguishing 
points of doctrine were concerned 
between Sadducees and Pharisees, 
he held with the latter, and so might 
call himself a Pharisee. || Of the hope 
and rcsurrectiGU of the dead I am. 
called in question. The real ground 
on which the Jews proceeded against 
Paul was, that he was a follower of 
Jesus, in distinction from themselves, 
as professed followers of Moses. But 
the question whether Jesus was the 
Messiah, and ought, therefore, to be 
obeyed, did, in Paul's judgment, and 
in truth, essentially affect the ques- 
tion v/hether there would be a resur- 
rection of the dead ; since all just 
hope of a resurrection was founded 
on the fact of there being a Messiah, 
or Saviour, and of Jesus' being that 
Saviour. If Jesus w^ere not received 
as the Messiah, all rational hope of 
a resurrection from the dead would 
be destroyed; for never would an- 
other person come with tlie proper 
evidences of being the Messiah, the 
Son of God. The question, then, 
whether Jesus was the Messiah, and 
whether Paul was right in being 
a Christian, involved the question 
whether there was hope of a res- 
urrection unto life. Consequently, 
Paul placed the question between 
him and the Jews on the right 
ground, as to its practical character; 
and on this ground the Pharisees, 
who v/ere present, would be most 
likely to regard Paul himself, if not 



A. D. 60.] 



CHAPTER XXni. 



295 



7 And when he had so said, 
there arose a dissension between 
the Pharisees and the Sadducees : 
and the niultitude was divided. 

8 For tlie Sadducees say that 
there is no resurrection, neither 
angel, nor spu'it : but the Pharisees 
confess both. 

tlie gospel, with favor. Had Paul 
been allowed an opportunity, he 
would probably have gone on to 
prove the resurrection of Jesus, 
and to show the evidence, thence 
arishig, of his being the Messiah, 
and to point out the connection be- 
tween his resurrection and that of 
men to future life ; and he would 
have made it plain, that he was now 
called in question respecting the 
hope of a resurrection from the 
dead. Thus he would have shown 
that the Pharisees, to be consistent 
with their belief of a resurrection, 
ought to become followers of Jesus ; 
and that, if they did not become his 
followers, they ought to abandon the 
hope of a glorious resurrection. 

7. There arose a dissension betioeen 
the Pharisees and the Sadducees. Paul's 
decided avowal of his holding the 
Pharisaic doctrine in reference to 
the resurrection, and his reducing of 
the matter in controversy between 
him and the Jews to that one point, 
brought at once the two parties in 
the sanhedrim into direct collision 
with one another, and excited an 
earnest dispute between them. They 
lost sight of the purpose for which 
they were assembled, and became 
entangled in a contention respecting 
their distinguishing tenets. || The 
multitude loas divided ; the company 
of people who were present also 
took sides in the dispute which had 
arisen. 

8. Tlie Sadducees say that there is 
no resurrection, &c. ; no resurrection 
of the dead ; no such beings as an- 
gels ; no souls of men, distinct from 
their bodies. They professed that, 
besides God, there was no spiritual 
being, whether good or bad, angel 
or fiend ; and that men's minds, or 
spirits, died with their bodies. Com- 



9 And there arose a great cry : 
and the scribes that tvere of the 
Pharisees' part arose, and strove, 
saying, We find no evil in this 
man: but if a spirit or an angel 
hath spoken to him, let us not 
fight against God. 

10 And when there arose a 

pare Matt. 22 : 23. 1| The Pharisees 
confess both. The Pharisees acknowl- 
edged both these articles of doctrine ; 
namely, the resurrection of the body 
from the dead, and the existence of 
spiritual beings — including, under 
spiritual beings, the souls of men as 
separated from their bodies, and 
angels. 

9. T7ie scribes — of the Pharisees' 
part — strove; earnestly disputed. 
II We find no evil in this man; that 
is, no evil doing, no crime. They 
acknowledged, tacitly, at least, yet 
very intelligibly, that it was a matter 
of religious doctrine, and not crimi- 
nal conduct, which had originated 
the proceedings against Paul. Thus 
the end which he had in view was 
gained. In the presence of the Ro- 
man tribune, at whose instance the 
sanhedrim had been assembled to 
examine Paul, the declaration was 
made by members of that court, that 
he was guilty of no crime. \\ If G' 
spirit or an angel hath spoken to him, 
&c. The Pharisees here recollected 
the declaration which Paul had made 
the day before, respecting the super- 
natural appearance of Jesus to him 
near Damascus, and in the temple. 
22 : 6 — 8, 18 — 21. As such appear- 
ances accorded with their belief, and 
as they were now arrayed against 
the Sadducees, they would, for con- 
sistency's sake, express themselves 
as believing in the reality of such 
communications from spiritual be- 
ings. Probably they meant not 
merely to speak of those two in- 
stances, but to profess that they held 
themselves ready candidly to con- 
sider any views which had, at any 
time, been presented to Paul from 
above. || Let us not fight against 
God. The hostility of the Pharisees 
to the Sadducees led them to assume 



296 



ACTS. 



[a. d. 60. 



great dissension, the chief captain, 
tearing lest Paul should have been 
pulled in pieces of them, com- 
manded the soldiers to go down, 
and to take him by force fi-om 
among them, and to bring him into 
the castle. 

11 And the night following the 
Lord stood by him, and said, Be of 
good cheer, Paul : for as thou hast 
testified of me in Jerusalem, so 
must thou bear witness also at 
Rome. 

12 And when it was day, cer- 
tain of the Jews banded together, 
and bound themselves under a 
curse, saying, that they would 
neither eat nor di-ink till they had 
killed Paul. 

13 And they were more than 
forty which had made this con- 
spiracy. 

14 And they came to the chief 
priests and elders, and said. We 
have bound oui-selves under a 
great curse, that we will eat noth- 
ing until we have slain Paul. 



the appearance of great candor. 
Well had it been for them, had they 
acted on the principle they now ap- 
peared to defend. We cannot but 
be struck with the similarity of their 
declaration to that which Gamaliel 
made, when advising the sanhedrim 
not to persecute the apostles. See 
5 : 39. 

10. The chief captain — commanded 
— to bring him into the castle. Thus 
he was in the keeping, and under the 
protection, of the Roman tribune. 

11. The Lord stood by him, &c. 
By a supernatural communication to 
the mind of Paul, the Lord assured 
him of special protection, and of his 
ultimately going to Rome. It ap- 
pears from 19 : 21, that Paul had 
formed the purpose of visiting Rome 
for the sake of tliere preaching the 
gospel. At that time, doubtless, he 
cherished the hope that he should go 
thither, not as a prisoner, but in the 
full enjoyment of his liberty. 



15 Now therefore ye with the 
council signify to the chief captam, 
that he bring liim down unto you 
to-morrow, as though ye would 
inquire something more perfectly 
concerning him: and we, or ever 
he come near, are ready to kill him. 

16 And when Paul's sister's son 
heard of their l}ing in wait, he 
went and entered into the castle, 
and told Paul. 

17 Then Paul called one of the 
centurions unto him, and said, 
Bring this young man unto the 
chief captain ; for he hath a cer- 
tain thing to tell him. 

_ 18 So he took him, and brought 
Mm to the chief captain, and said, 
Paul the prisoner called me unto 
him, and prayed me to bring this 
young man unto thee, who hath 
something to say unto thee. 

19 Then the chief captain took 
him by the hand, and went loiih 
him aside privately, and asked him, 
What is that thou hast to tell me : 

20 And he said, The Jews have 



12. Certain of the Jems — bound 
themselves under a curse, &c. They 
agreed together that they would kill 
Paul at all hazards, and gave a solemn 
confirmation to their agreement, by 
imprecating the divine vengeance 
on themselves, if they should fail to 
carry their purpose into execution, 
before they should again eat or drink. 
They little considered that their pur- 
pose to kill him was itself most ofien- 
sive to God, and exposed them to his 
displeasure. But so blinded were 
they by prejudice, and so destitute 
of correct religious views, that they 
indulged the belief of their really 
doing God service by the murderous 
act they were proposing. Compare 
John 16: 2. 

17. Bring this young man unto the 
chief captain. Paul's confidence in 
the divine care and in the promise 
of the Lord that he should yet see 
Rome (v. 11), did not hinder him 
from taking requisite precautions for 



A. D. 60.] 



CHAPTER XXm. 



297 



agreed to desire thee, that thou 
woiildest bring down Paul to-mor- 
row into the council, as though 
they would inquire somewhat of 
him more perfectly. 

21 But do not thou yield unto 
them : for there lie in wait for him 
of them more than forty men, 
which have bound themselves with 
an oath, that they will neither eat 
nor drink till they have killed him : 
and now are they ready, looking 
ibr a promise from thee. 

22 So the chief captain then let 
the young man depart, and charged 
him, See thou tell no man that thou 
hast showed these things to me. 

23 And he called unto him two 
centurions, saying, Make ready 
two hundred soldiers to go to 



his safety. God's purposes are ac- 
complished by human instrumental- 
ity ; and a disregard by Paul of the 
means of preservation would have 
been presumptuous. 

23. To go to Cesar ea. Cesarea, 
on the sea-coast of Palestine, was the 
residence of the Roman governor. 
To him it was proper that Paul 
should be sent, with a suitable guard. 
II At the third hour of the night; cor- 
responding to our nine o'clock. — 
The number of troops appointed for 
the safe conduct of Paul may ap- 
pear unreasonably large, being four 
hundred and seventy. The tribune 
had been informed that more than 
forty Jews had entered into a conspir- 
acy to take Paul's life ; and he, doubt- 
less, apprehended that they would 
add others to their num^ber. Some 
of these Jews were, also, of that 
blindly zealous and murderous class, 
that were frequently committing the 
most audacious enormities, and that 
v/ere v/ell practised in all the arts of 
surprising and destroying the objects 
of their vengeance. See on 21 : 38. 
He hoped, of course, to keep Paul 
entirely clear of danger, by so season- 
ably despatching him to Cesarea, and 
thus anticipating the movements of 
the conspirators. But it was proper 



Cesarea, and horsemen threescore 
and ten, and spearmen two hun- 
dred, at the third hour of the night ; 

24 And provide them beasts, that 
they may set Paul on, and bring 
him safe unto Felix the governor. 

25 And he wrote a letter after 
this manner : 

26 Claudius Lysias, unto the 
most excellent governor Felix, 
sendeth greeting. 

27 This man was taken of the 
Jews, and should have been killed 
of them : then came I with an 
army, and rescued him, having 
understood that he was a Roman. 

28 And when I would have 
known the cause v/herefore they 
accused him, I brought him forth 
into their council: 



for him to place the prisoner for whom 
he was responsible, under such protec- 
tion as would insure his safety. 

24. Provide them hcasts that they 
may set Paul on. Probably two 
beasts were provided, one for Paul, 
and the other for the soldier to whom 
he was fastened by a chain, as his 
guard. The chain was of consider- 
able length in such cases. See on 
22 : 30. II Bring him safe unto Felix 
the governor. The whole name of 
this man was Antonius Felix. He 
was a freedman of the emperor Clau- 
dius, and was appointed governor, 
or, in Roman style, procurator, of 
Judea. He governed the province 
in a vengeful and cruel manner, and 
appeared destitute of the generous 
qualities which become a ruler. 

27. Shoxdd have been hilled; was 
near being killed. Compare 21 : 31. 
II Then came I 2oith an army. The 
original word here rendered army is 
applicable to a military force, whether 
large or small. It means here, of 
course, a comparatively small detach- 
ment of soldiers. || Having under- 
stood that he was a Roman. Compare 
22 : 25—28. 

28. / brought him forth into their 
council. See 22 : 30. 



298 



ACTS. 



[a. d. 60. 



29 Whom 1 perceived to be ac- 
cused of questions of their law, but 
to liave nothing laid to his charge 
worthy of death, or of bonds. 

30 And when it was told me 
how that the Jews laid wait for 
the man, I sent straightway to 
thee, and gave commandment to 
his accusers also, to say before 
thee what they had agamst him. 
Farewell. 

31 Then the soldiers, as it was 
commanded them, took Paul, and 
brought him by night to Antipatris. 

32 On the morrow they left the 
horsemen to go with him, and re- 
turned to the castle : 

33 Who, when they came to 
Cesarea, and delivered the epis- 
tle to the governor, presented 



29, 30. The Roman tribune en- 
deavored, in his letter to the governor, 
not only to show that he had himself 
conducted in the case with prompt 
fidelity and care, but also to make a 
favorable impression on his mind re- 
specting Paul ; thus guarding Felix 
against the insidious attempts which 
he presumed the Jews would make 
to the discredit of Paul. Nothing 
■worthy of death, or of bonds, had been 
shown against him in respect to the 
civil law ; and a part of the Jewish 
sanhedrim had declared him innocent, 
so far as their jurisdiction was con- 
cerned. Compare v. 9. 

31. Antipatris ; a town between 
Jerusalem and Cesarea, whither the 
troops were conducting Paul. An- 
tipatris was built by Herod the Great, 
and was named by him in honor of 
Antipater, his father. It was about 
forty-two Roman miles from Jeru- 
salem. Circumstances required a 
forced march ; and even if two or 
three hours of the following morning 
had been required to reach Antipatris, 
the march would properly have been 
said to be taken by night. 

32. On the morrow they left the 
horsemen to go icith him, &c. As 
they had come so near to Cesarea, 
it being twenty-six miles farther, the 



Paul also before him. 

34 And when the governor had 
read the letter, he asked of what 
province he was. And when he 
understood that he ivas of Cilicia ; 

35 I will hear thee, said he, 
when thine accusers are also 
come. And he commanded him 
to be kept in Herod's judgment- 
hall. 

CHAPTER XXIV. 

1 Paul, being accused by Tertullus the orator, 
10 answereth for his life and doctrine. 
24 He preacheth Christ to tlie governor 
and his wife. 26 Tlie governor liopeth for 
a bribe, but in vain. 27 At last, going out 
of his office, he leaveth Paul in prison. 

AND after five days, Ananias 
the high priest descended 



greater part of the military force could 
be spared without hazard to Paul, 
and the troop of horse would be 
abundantly sufficient for protection. 
The greater part of the soldiers com- 
menced their return to Jerusalem on 
the same day that they reached An- 
tipatris; as they might be needed in 
Jerusalem to quell disturbances, which 
might arise in consequence of Paul's 
being conveyed away. |1 Returned to 
the castle; in Jerusalem. See 21 : 34. 

34. Cilicia. See 21 : 39. 

35. When thine accusers are also 
come. The letter of Lysias to Felix 
had apprized him that Paul's accu- 
sers might be expected at Cesarea. 
See V. 30. 1| In Herod's judgvient- 
hall ; more properly, in Herod's pal- 
ace ; the palace which Herod the 
Great had built for the royal resi- 
dence in Cesarea, and which had 
subsequently become the residence 
of the Roman procurator. Paul was 
not confined in a prison, but was 
kept in some apartment of the proc- 
urator's residence, under the special 
care, doubtless, of a Roman soldier. 

CHAPTER XXIV. 
1. Jjftcr fire days. These are, 
probably, to be reckoned from the 
day of Paul's departure from Jerusa- 



A. D. 60.] 



CHAPTER XXIV. 



299 



with the elders, and with a certain 
orator named Tertulhis, who in- 
formed the governor against Paul. 

2 And when he was called 
forth, Tertullus began to accuse 
him, saying, Seeing that by thee 
we enjoy great quietness, and that 
very worthy deeds are done unto 

lem. II Ananias the high priest. See 
23 : 2. II Descended ; went down 
from Jerusalem to Cesarea. . || With 
the elders; with some of the chief 
men of the Jews, members of the 
sanhedrim. || And with a certain 
orator named Tertullus. This was a 
Roman lawyer, whom the Jews had 
employed as their advocate, to manage 
their cause against Paul before the 
Roman procurator. As the Jews 
were under the dominion of the Ro- 
mans, and Paul, as a Roman, was to 
be examined before the procurator, 
the Jews thought it desirable to 
engage the professional services of a 
man who was acquainted with the 
laws and practices of the empire, and 
accustomed to conduct causes. Pro- 
fessional men of this character could 
be found in all the Roman provinces. 

2. Tertullus began to accuse him, 
&c. In his opening speech, the Ro- 
man advocate sought to gain the 
governor's favor by flattering him 
with a finished and most undeserved 
commendation of his official charac- 
ter and conduct. He then proceeded 
to state the grounds of accusation 
against Paul, interweaving a very in- 
telligible suspicion of the propriety 
of the course which Lysias, the Ro- 
man tribune, had taken. || By thee 
toe enjoy great quietness ; much pub- 
lic peace ; a very insinuating thought, 
with which to introduce an accusa- 
tion against Paul as a disturber of 
the nation's repose, as well as high 
praise, since the procuring and pre- 
serving of public tranquillity is a 
strong recommendation of a ruler. 
II Unto this nation; to the Jews. 
II By thy -providence ; by thy wise and 
kind faresight. — Felix had corrected 
some of the public disorders ; he had 
apprehended and brought to punish- 
ment many of the robbers who had 



this nation by thy providence, 

3 We accept it always, and in 
all places, most noble Felix, with 
all thankfulness. 

4 Notwithstanding, that I be not 
further tedious unto thee, I pray 
thee, that thou wouldest hear us of 
thy clemency a few words. 

been infesting the country, and in 
particular had cleared Judea of the 
followers of two distinguished leaders, 
Eleazar and an Egyptian prophet, 
who had kept the people in a state 
of alarm. The Jewish and the Syr- 
ian inhabitants of Cesarea had also 
often indulged in mutual conten- 
tions ; and these he had brought to 
an end. But, at the same time, he 
had craftily effected the murder of 
Jonathan, the high priest, though he 
was under special obligations to Jon- 
athan for his elevation to the office 
of procurator; and to accomplish 
this end, he employed the aid of the 
Jewish robbers themselves. His only 
reason for thus treating the high 
priest was, that the high priest fre- 
quently ventured to give him advice 
about managing Jewish affairs. It 
is the testimony of Josephus, the Jew- 
ish historian, and of Tacitus, the Ro- 
man, that Felix acted on many occa- 
sions with injustice and cruelty. And 
at length, when Felix returned to 
Rome, at the close of his administra- 
tion in Judea, " the principal of the 
Jewish inhabitants of Cesarea," says 
Josephus, " went up to Rome to 
accuse him ; and he would certainly 
have been brought to punishment, 
unless Nero [the Roman emperor] 
had yielded to the importunate soli- 
citations of Pallas, Felix's brother, 
who was at that time " a great favor- 
ite with Nero. 

3. We accept it ahcays, and in all 
places ; not only in thy presence, and 
on public occasions, do we make 
such an acknowledgment, but every 
where and always. As much as to 
say. It is no flattery which we are 
now expressing, but the sober truth, 
which we are happy to have an op- 
portunity of acknowledging. 

5. Tertullus proceeded to bring 



SCO 



ACTS. 



[a. d. 60. 



5 For we have fomid this man a 
pestilent fellow, and a mover of se- 
dition among all the Jews through- 
out the world, and a ringleader 
of the sect of the Nazarenes : 

6 Who also hath gone about to 
profane the temple : whom we 
took, and would have judged ac- 
cording to our law : 

7 But the chief captain Lysias 
came upon us, and with great 



forward the points of accusation 
against Paul. He accused liim, in 
behalf of the Jews, first, of being a 
dangerous member of society, cre- 
ating tumults and exciting sedition 
among the Jews ; secondly, of being 
a leader among the Christians ; and 
thirdly, of endeavoring to profane 
the Jewish temple. — We have found 
this man a pestilent fellow ; literally, 
a pest; a dangerous man, spreading 
discontent and disaffection through- 
out the body of the Jews. || A mover 
of sedition, &c. ; exciting the Jews 
to tumults and to rebellion against 
the government. || Throughout the 
icorld. Paul had been extensively 
traversing the Roman empire ; and 
though Felix had no jurisdiction out 
of Judea, yet TertuUus wished to 
make out a strong case, and to preju- 
dice him as much as possible against 
Paul. II The sect of the JYazarenes. 
Compare 28 : 22. The followers 
of Christ were thus opprobriously 
termed. The town of Nazareth, where 
Jesus was brought up (Luke 4 : 16), 
was held in low estimation among 
the Jews. See John 1 : 46. The 
term JVazarene appeared to them very 
justly applicable to Jesus, particu- 
larly as associating his name with a 
despised place. See Matt. 2 : 23. 
The same term came to be applied 
reproachfully to his followers. 

6. JVho hath also gone about to pro- 
fane the temple ; who hath endeav- 
ored to profane the temnle. See 
21 : 28, 29. II Whom loe \ook, &c. 
See 21 : 27. || Whom ice tcould have 
judged, &c. So far from wishing to 
have him fairly judged, the narrative 
plainly shows that they were ready 



violence took him away out of our 
hands, 

8 Commanding his accusers to 
come unto thee : by examining of 
whom, thyself mayest take knowl- 
edge of all these things whereof 
we accuse him. 

9 And the Jews also assented, 
saying, That these things were so. 

10 Then Paul, after that the 
governor had beckoned unto him 



to put him to death in the midst of 
the tumult. See 21: 30, 31. 

7. Tiie chief captain Lysias, &c. 
See 21 : 31—33. 

10. Then Paul — ansicered. No 
one can fail to notice the difference 
of Paul's manner of addressing Felix, 
from that of Tertullus. The Roman 
advocate commenced in a pompous 
strain of flattery, and showed through- 
out the prevalence of ill-will against 
the prisoner. Paul commenced in a 
sober and dignified strain, like a man 
conscious of innocence and of the 
integrity of his cause. Without pro- 
voking the liostihty of Felix by refer- 
ring to his acts of cruelty and injus- 
tice, and without using a word of 
flattery, he acknowledged him as a 
ruler well acquainted with the char- 
acter of the Jews, and able to form a 
correct judgment respecting the mat- 
ter which was nov/ before him. He 
then proceeded to reply to the various 
charges which had been laid against 
him by Tertullus ; all which he de- 
clared and showed to be utterly false, 
with the exception of his belonging 
to the sect of the Nazarenes. This 
he acknowledged to be a true charge ; 
but so far from this being a just ground 
of offence against him, he affirmed 
that the preservation of a clear con- 
science required him to be a Chris- 
tian, and that, in being a Christian, 
he by no means rejected the religion 
of Moses ; that, on the contrary, he 
adhered to the God of the nation's 
forefathers, still believing the writ- 
ings of Moses and the prophets. In 
embracing the Christian religion, he 
had only come to the point to which 
Moses and the prophets were all 



A. D. 60.] 



CHAPTER XXIV. 



301 



to speak, answered, Forasmuch as 
I know that thou hast been of 
many years a judge unto this na- 
tion, I do the more cheerfully an- 
swer for myself : 

11 Because that thou mayest 
understand, that there are yet but 
twelve days since I went up to Je- 
rusalem for to worship. 

12 And they neither found me 
in the temple disputing with any 
man, neither raising up the peo- 
ple, neither in the synagogues, nor 
in the city : 

directing their followers. Instead, 
therefore, of dishonoring the Jewish 
sacred writings, it was in conformity 
to them that he had become a fol- 
lower of Jesus. He then went on 
to state the case of his apprehension 
by the Jews as it really occurred, 
and showed the groundlessness of 
their charges. — Thou hast been of 
many years a judge unto this nation. 
The word judge is here used in that 
extensive sense in which it is else- 
where used in the Scriptures, as equiv- 
alent to magistrate, or ruler. The 
Roman procurators of the provinces 
were also the chief judicial authority. 
Felix had now been procurator five 
or six years. He had, also, before 
being elevated to this station, held a 
subordinate office in the country. 
He had had opportunity, therefore, 
of becoming intimately acquainted 
with the character and customs of 
the Jews. 

11. There are but twelve days since 
I went up to Jerusalem for to worship. 
See 20 : 16. Paul was intending to 
be in Jerusalem during the Pentecost. 
Those who went up to Jerusalem at 
the time of the festivals were said to 
go up to worship, as those festivals 
were religious seasons. Paul could, 
no doubt, with a good conscience, 
join in some of the services of such 
an occasion. 

12. They neither found me in the 
temple disputing icith any man; either 
on religious, or on civil affairs. || Nei- 
ther in the synagogues ; the syna- 
gogues of Jerusalem. — Paul thus, 



13 Neither can they prove the 
things whereof they now accuse 
me. 

14 But this I confess unto thee, 
that after the way which they call 
heresy, so worship I the God of 
ray lathers, believing all things 
which are written in the law and 
in the prophets : 

15 And have hope toward God, 
which they themselves also al- 
low, that there shall be a resur- 
rection of the dead, both of the 
just and unjust. 

in the language of this verse, ex- 
pressly denies the charge of exciting 
commotion and sedition among the 
people. The mention of so short a 
time as twelve days from the time of 
his arriving in Jerusalem to the time, 
probably, of his leaving it for Cesarea, 
and the entire absence of all sedi- 
tious conduct, showed how ground- 
less was such a charge. 

14. This I confess unto thee, that 
after the way which they call heresy, so 
loorship /, &c. The word here ren« 
dered heresy would have been better 
rendered a sect; and then the con- 
nection between the points of accusa- 
tion and the apostle's defence, would 
have been more evident. For here 
he alludes to the charge of his being 
a ringleader of the sect of the Naza- 
renes ; and the word here translated 
heresy is precisely the same as, in the 
fifth verse, is properly translated sect. 
See, also, 28 : 22. That the charge of 
his belonging to the sect of the JS'aza- 
renes was true, he promptly acknowl- 
edges. II The God of my fathers ; of 
my forefathers, extending back to 
Abraham. I worship the same God as 
the fathers of our nation worshipped, 
and have by no means renounced 
my connection with them, but most 
firmly hold to all things which arc 
written in the law of Moses and in 
the books of the prophets. 

15. And have hope toward God, 
which they themselves also alloio, &c.; 
which they themselves also receive 
as an article of their religious belief 
Thus, though Paul belonged to what. 



302 



ACTS. 



[a. d. 60, 



16 And herein do I exercise 
myself, to have always a con- 
science void of offence toward 
God, and toward men. 

17 Now, alter many years, I 
came to bring ahns to my nation, 
and offerings. 

18 Whereupon certain Jews 
from Asia found me purified in 
the temple, neither with multi- 



tliey called a sect^ yet he maintained, 
as well as they, the authority of their 
sacred books, worshipping the God 
of the nation, and cherishing the fa- 
vorite hope of a resurrection from the 
dead. 

16. Jlnd herein; that is, in this 
course of conduct ; in my being a 
Christian, a member of the sect of 
the Nazarenes. || I exercise myself to 
have always a conscience void of of- 
fence^ &c.; I am endeavoring, or 
striving, to have a clear conscience. 
In my being a Christian, I am fol- 
lowing the dictates of conscience, 
laboring to have my conscience free 
from blame towards God and towards 
men. — Thus Paul replied to the 
charges laid against him. He de- 
clared that they were all false, and, 
incapable of being proved, with the 
exception of one ; and in regard to 
that, though he belonged to the sect 
of the Nazarenes, or was a Christian, 
yet he was still a worshipper of the 
nation's God, and held to the nation's 
sacred writings, and cherished the 
hope of a resurrection, like other 
Jews. He was obeying his eon- 
science, seeking to be free from guilt 
in respect both to God and to man. 
Indeed, he maintained that, by being 
a Christian, he was only following 
out the instructions of the Old Tes- 
tament; it was in obedience to that 
book, that he was a member of the 
sect of the Nazarenes. 

17. The apostle next proceeded to 
state the case of his apprehension by 
the Jews, as it really occurred ; so 
that the procurator might have full 
knowledge of the affair. And in so 
doing, he replies to the charge of hav- 
ing attempted to profane the temple. 



tude, nor with tumult: 

19 Who ought to have been 
here before thee, and object, if 
they had aught against me. 

20 Or else let these same here 
say, if they have found any evil- 
doing in me, while I stood before 
the council, 

21 Except it be for this one 
voice, that I cried, standing among 



JVbto after many years; of absence 
from Jerusalem. |[ / came to bring 
alms to my nation, and offerings. The 
apostle had been intrusted with con- 
tributions for the relief of distressed 
Jewish Christians. It was with spe- 
cial reference to such Jews in Ju- 
dea, that he had been intrusted with 
the bounty of Christians in various 
provinces where he had travelled ; 
and the circumstance of his having 
such a commission, was probably one 
of the reasons which made him so 
resolute in going up to Jerusalem, 
w^hen he was repeatedly warned of 
the danger which awaited him. See 
21 : 10 — 14. As it was for a benev- 
olent and pious purpose that he went 
up to Jerusalem, it was very improba- 
ble, perhaps he would suggest, that 
he would seek to profane the temple. 

18. Certain Jews from Jlsia. See 
21 : 27. II Found me purified in the 
temjile ; found me going through the 
ceremonies of purification. 

20. Wldle I stood before the council ; 
before the sanhedrim, when convened 
at the suggestion of Lysias for the 
examination of Paul. See 22 : 30. 

21. Except it be for this one voice, 
&c. See 23 : 6. The apostle does 
not intimate that he had done wrong 
before the council ; but, if he had 
done any wrong, it was merely in 
that circumstance to which he here 
alludes ; and the greatness of that 
wrong Felix could easily judge of. 
Paul evidently used here the lan- 
guage of irony. His accusers would 
remember that circumstance with re- 
gret and mortification, as it proved 
the occasion of a very favorable tes- 
timony in his belialf, as well as of the 
sanhedrim's meeting being dissolved, 



A. D. 60.] 



CHAPTER XXIV. 



303 



them, Touching the resurrection 
of the dead I am called in ques- 
tion by you this day. 

22 And when Felix heard these 
things, having more perfect knowl- 
edge of that way, he deferred them, 
and said. When Lysias the chief 
captain shall come down, I will 
know the uttermost of your matter. 

23 And he commanded a centu- 



and of his being more effectually 
placed beyond their power, and trans- 
ferred to another tribunal. Compare 
23 : 10. 

22. Felix — having more perfect 
knowledge of that icaij ; having gained, 
by Paul's answer to the charges, more 
information respecting the Christian 
religion, the sentiments and practices 
of the followers of Jesus, on which 
the accusation against Paul was 
grounded. |i He deferred them, &c. ; 
he put off the matter in respect to 
both parties. He probably saw rea- 
son to believe that the opinion of the 
chief captain, as expressed in his let- 
ter (23 : 29), was correct : namely, 
that Paul was deserving neither of 
death nor of bonds. He might, how- 
ever, reasonably wish, as a magistrate, 
to obtain further information; and 
as Lysias was personally acquainted 
v/ith some of the facts, and as his 
name had been mentioned by Paul's 
accusers in a somewhat unfavorable 
manner, Felix concluded to defer a 
decision in the case till Lysias should 
eome to Cesarea. Very possibly, too, 
Felix wished not to offend the Jews 
by promptly releasing Paul, though 
no sufficient reason appeared for de- 
taining him as a prisoner. In these 
circumstances, he thought it most 
prudent to defer the matter for the 
present. Had he been thoroughly 
disposed to comply with the dictates 
of impartial justice, he would, no 
doubt, have acquitted and released 
Paul. He would not have waited, in 
hope that money would have been 
offered him (v. 26) as an inducement 
to do his prisoner justice. 

23. JUnd he commanded a centurion 
to keep Paul, and to let him have lib- 



rion to keep Paul, and to let liim 
have liberty, and that he should 
forbid none of his acquaintance 
to minister, or come unto him. 

24 And after certain days, when 
Felix came with his wife Drusilla, 
which was a Jewess, he sent for 
Paul, and heard him concerning 
the faith in Christ. 

25 And as he reasoned of right- 



ertij. Paul was to be under the care 
of the centurion, but not to be so 
close a prisoner as he had been. 
Some alteration was made in regard 
to his chains ; or, instead of being 
confined to a soldier in military cus- 
tody, he was released from the chain, 
and permitted to be in what was 
called free custody (see on 22 : 30), 
the centurion being responsible for 
his safe keeping. Yet that chains 
were still worn by him, at least oc- 
casionally, appears from 26 : 29. 

24. When Felix came with his icife 
Drusilla, which teas a Jeioess, &.c. 
As Drusilla was a Jewess, she would 
be interested in seeing Paul and hear- 
ing him speak of the Christian reli- 
gion. The interview appears to have 
been a private one, either for the 
sake of obtaining a wholly unreserved 
communication from Paul, so as to 
guide to a decision in his case, or to 
gratify the curiosity, perhaps, of Dru- 
silla rather than his own. Drusilla 
had become unlawfully the wife of 
Felix . She was the daughter of 
Herod Agrippa the first (see 12: 23), 
and had been promised in marriage to 
Antiochus Epiphanes, a distinguished 
king, on condition of his embracing 
the Jewish religion. He afterwards 
refused to comply with this condi- 
tion ; and Drusilla was married to 
Azizus, king of the Emesenes. Felix, 
being subsequently in her company, 
was captivated with her beauty, and 
sought means to entice her from her 
husband, that he might marry her 
himself. He employed the agency 
of a Jewish sorcerer, named Simon, 
and succeeded in obtaining her. 

25. .^nd as he reasoned of righteous- 
ness ; of justice. |j Of temperance. 



304 



ACTS. 



[a. d. 62. 



eousness, temperance, and judg- 
ment to come, Felix trembled, and 
answered. Go thy way for this 
tijne ; when I have a convenient 
season, 1 will call for thee. 

26 He hoped also that money 
should have been given him of 

Continence, or chastity, better ex- 
presses the idea of the original. || Fe- 
lix trembled. He felt that the apostle's 
discussions were particularly appli- 
cable to himself. He had not been a 
just and impartial ruler ; he was at 
that tia:ie livnig unlawfully with Dru- 
silla; and he had special reason to 
fear the judgment to come. |1 JV/ien 
I have a convenient season^ &c. We 
can hardly fail to remark, that reli- 
gion is not a matter of convenience, 
but of immediate pressing duty. We 
must take time for it. Thousands 
tremble, like Felix, under a conscious- 
ness of guilt and in view of danger ; 
but alas ! like him, too, they defer 
the unwelcome subject, and find no 
convenient season. 

It is interesting to notice here Paul's 
fidelity in unfolding the gospel before 
Felix and Drusilla. Though he was 
a prisoner, and though their favor 
might have been of signal advantage 
to him, yet he disdained to seek it by 
being unfaithful to their spiritual in- 
terests, and to the commission he had 
received from Christ. He would not 
conceal the truth, nor blunt its edge. 

26. He hoped also that vioncy should 
have been given him., &c. The mer- 
cenar)'- spirit of Felix still bore sway, 
and he would gladly have accepted a 
bribe for Paul's release. He doubtless 
gave Paul sufficiently' intelligible 
hints to this effect, either personally 
or by the medium of others, supposing 
that Paul could, if he would, easily 
persuade his friends to furnish him 
with the requisite money. But Paul 
was not to be thus dealt with. He 
committed his cause to God, and 
Avould adopt no illegal methods for 
his personal advantage. 

Let the case of Felix show us how 
baleful is the influence of love of 
money. It was for money's sake that 
Felix sought interviews with Paul; 



Paul, that he might loose him: 
wherefore he sent for him the 
oftener, and communed with him. 

27 But after two years Porcius 
Festus came into Felix' room : 
and Felix, willing to show the 
Jews a pleasure, left Paul bound. 

and though he could not conveniently 
listen to the faithful preacher, who was 
exposing to him his guilt and danger, 
he could find convenient seasons to 
gratify his love of gain, and to tempt 
Paul to seek his hberty by unlawful 
means. 

27. .'ifter tico years Porcius Festus 
came into Felix' room, &c. Porcius 
Festus was sent by the emperor Nero, 
to succeed Felix in the office of proc- 
urator. Felix detained Paul as a 
prisoner during the two years in 
which he continued in office, after 
Paul appeared before him in Ces- 
area. Either the chief captain, Lys- 
ias, had not come to Cesarea (v, 
22), which, however, we can hardly 
beheve, or Felix proved unfaith- 
ful to his duty. Desiring to ingra- 
tiate himself with the Jews, as he was 
retiring from the government, by 
gratifying tlieir unkmd feelings to- 
wards Paul, Felix left him a prisoner, 
to be disposed of by Festus, his suc« 
cessor. 

It is worthy of observation, that the 
aim of Felix in leaving Paul as a 
prisoner was not gained. When he 
returned to Rome, the Jews sent mes- 
sengers to the emperor with com- 
plaints against him. See note on tlie 
second verse. His endeavor to gain 
favor with the Jews at his retirement 
from office shows, too, his conscious- 
ness that he poorly deserved the 
complimentary language of Tertul- 
lus. V. 2. One of the ways in which 
Roman procurators, on retiring from 
their office, sought to please the peo- 
ple, was a general releasing of prison- 
ers ; but great as would be the favor 
of such an act to Paul and his nu- 
merous friends, and just as it would 
have been, Felix felt it more impor- 
tant to himself to let Paul remain a 
prisoner, and thus to gratify the chief 
men among the Jews. So strong a 



A. D. 62.] 



CHAPTER XXV. 



305 



CHAPTER XXV. 

2 The Jews accuse Paul before Festus. 8 He 
ansvvereth for himself, 11 and appealelh 
unto Cesar. 14 Afterwards Festus openelh 
liis matter to king Agrippa, 23 and he is 
brouglit forth. 25 Festus cleareth him to 
have done nothing worthy of death. 

NOW when Festus was come 
into the province, after three 
days he ascended from Cesarea to 
Jerusalem. 



temptation to injustice, is love of pop- 
ular favor ; and yet so fruitless, often, 
is the pursuit of popularity. 

It is interesting laere to notice the 
patience of Paul. Desirable as was 
liberty to him, that he might go 
wherever he could find opportunity 
to make known the gospel, he is 
still detained as a prisoner. He was 
thus learning, in whatsoever state he 
was, therewith to be content (Phil. 
4 : 11) ; and quietly to submit to ar- 
rangements which, so far as he was 
concerned, he might consider provi- 
dential. His time, however, was not 
wasted. His detention from going 
abroad to preach the gospel was fa- 
vorable for his writing to the churches, 
and in various ways promoting the 
cause of Christ. He could say, 
though he was in bonds, yet the word 
of God was not chained (2 Tim. 2:9); 
and his very confinement could be 
overruled for the furtherance of the 
cause to which he Avas devoted. 
Phil. 1 : 12. 

CHAPTER XXV. 
1. When Festus teas come into the 
province ; the province of Judea, as 
its governor. |1 He ascended from 
Cesarea to Jerusalem. Cesarea was 
the principal residence of the procu- 
rator, or governor ; but as Jerusalem 
was the chief city of the Jews, it was 
necessary for him to visit it frequently, 
and, especially, soon after entering on 
his administration. It was a mark 
of respect, also, to the Jews for him 
to visit their chief city, as well as a 
gratification of his curiosity, and an 
occasion of forming acquaintance 
with the principal men of the nation. 



2 Then the high priest and the 
chief of the Jews informed him 
against Paul, and besought him, 

3 And desired favor against 
him, that he would send for him 
to Jerusalem, laying wait in the 
way to kill him. 

4 But Festus answered, that 
Paul should be kept at Cesarea, 
and that he himself would depart 
shortly thither. 



2. Then the high priest and the 
chief of the Jews., &c. Length of 
time had not diminished the hostility 
of the high priest and chief men 
against Paul. They were forward, 
also, in endeavoring to make an un- 
favorable impression concerning him 
on the new governor's mind, and to 
forestall any information that might be 
given him from Paul or his friends. 
It would seem, too, from the 15th 
and 16th verses, that, at the outset, 
they sought from Festus a decision 
against him which would secure his 
death. 

3. That he loould send for him to 
Jerusalem. They endeavored to pre- 
vail on Festus to have him brought 
back at once to Jerusalem, pretend- 
ing that his case ought to come before 
the Jewish sanhedrim, or seeking this 
as a special favor to them. || Laying 
wait — to kill him; employing suit- 
able persons to waylay and kill him. 
As they had no justice on their side 
against him, they still persisted in 
endeavoring to compass his death by 
any possible means. And yet these 
men were occupying religious oflices 
in the nation. How blind does preju- 
dice make men ! and how deeply de- 
ceived may they become in regard to 
their own true character ! 

4. But Festus ansioered, that Paul 
should, he kept at Cesarea, &c. Festus 
refused to act in accordance with 
their request. He was not yet suffi- 
ciently acquainted with the case to 
feel justified in delivering Paul up to 
the Jews ; nor would his business 
allovvT him to remain long in Jeru- 
salem. He therefore determined, 
that Paul should continue in Cesarea, 



306 



ACTS. 



[a. d. 62. 



5 Let them therefore, said he, 
which among you are able, go 
do%vii with me, and accuse this 
man, if there be any wickedness 
in him. 

6 And when he had tarried 
among them more than ten days, 
he went down unto Cesarea ; and 
the next day sitting on the judg- 
ment-seat, commanded Paul to be 
brought. 

7 And when he was come, the 



expecting himself soon to return 
thither, and promising that the case 
should receive prompt attention. 

5. Let them — which among you are 
ahle^ go doicn with me ; more prop- 
erly, Let the men of note and power 
among you, let your chief men, go 
with me. || If there he any icicked- 
ness in him ; if he have been guilty 
of any crime, and the charges on 
which he has been made a prisoner, 
have any truth in them. 

6. When he had tarried among them 
more than ten days. Some critical 
editions of the Greek Testament con- 
vey here a different idea, and give 
the meaning, about eight or ten days., 
or, not more than eight or ten days. 
This agrees best with the remark of 
Festus, that he should shortly set out 
■for Cesarea. |1 The next day ; the next 
-after his arrival in Cesarea. Festus 
entered promptly on the examination 
of the case. 

7. Mlien he was come ; when Paul 
came to the tribunal, or judgment- 
seat, of Festus. 

8. He ansicered for himscJf, Neither 
against the law of the Jews., &c. The 
several points of accusation which 
the Jews had laid against him, Paul 
kept distinctly in view, that the proc- 
urator might know the real grounds 
on which the charge rested. These 
were three : first, opposition to the 
law of Moses ; secondly, profanation 
of the temple ; thirdly, attempts to 
excite sedition against the Roman 
emperor. Compare 21 : 28. 24 : 5, 6. 
These charges Paul unequivocally 
pronounced to be false, and incapable 
of proof 3 so that his adversaries had 



Jews which came down from Je- 
rusalem stood round about, and 
laid many and grievous complaints 
against Paul, which they could not 
prove ; 

8 While he answered for him- 
self, Neither against the law of the 
Jews, neither against the temple, 
nor yet against Cesar have I of- 
fended any thing at all. 

9 But Festus, willing to do the 
Jews a pleasure, anst\'ered Paul, 

no just cause of complaint against 
him. Doubtless, Paul entered at 
some length into the case, and made 
all requisite explanations. The points 
only in regard to which he spoke, are 
here enumerated by the sacred histo- 
rian, as a kind of abstract of Paul's 
defence. 

9. Festus, willing to do the Jews a 
pleasure, &c. Desire to please the 
Jews, alas ! again prevailed over the 
dictates of a better judgment. Com- 
pare 24 : 27. Festus, doubtless, saw 
the nature of the case, and was able 
to trace the whole matter to the Jews' 
ill-will against Paul. But he had 
recently entered on his office; and 
he judged it prudent to avoid incur- 
ring the displeasure of the chief men 
of the province. Instead, therefore, 
of pronouncing Paul innocent, and 
releasing him, as in all justice he 
ought to have done (for the charges 
against him were not substantiated, 
and abundant time had elapsed, since 
Paul's apprehension, for the Jews to 
prove their charges, if capable of 
proof), he proposed to him to go 
up to Jerusalem, and to have his 
cause there tried. Of course, if he 
should go back to Jerusalem, it would 
be for the purpose of being tried by 
the sanhedrim. Festus, however, was 
to be present as the judge ; for cases 
such as this was represented by the 
Jews to be, involving the life of the 
prisoner, could not result in the pris- 
oner's death, without the consent of 
the Roman governor. The proposal 
was a most unworthy one •, for Festus 
had ample power to decide the case, 
and ample information could be pro- 



A. D. 62.] 



CHAPTER XXV. 



307 



and said, Wilt thou go up to Jeru- 
salem, and there be judged of 
these things before me ? 

10 Then said Paul, I stand at 
Cesar's judgment-seat, where I 
ought to be judged: to the Jews 

cured in Cesarea, even if what was 
already possessed were not enough. 
Even to allow Paul to be conveyed 
back to Jerusalem for trial, Avould be 
an unmanly tampering with the case, 
and a sure exposing of him to the 
malicious attempts of the Jews. This 
Paul well understood ; and he met 
the proposal of Festus with his char- 
acteristic decision, and with that col- 
lected firmness which results from 
the consciousness of integrity. Be- 
sides, he had long been desirous of 
going to Rome (19 : 21), there to 
preach the gospel; and if he could 
not go otherwise than as a prisoner, 
to be tried before the highest tribunal, 
he would go in that manner, rather 
than, by going to Jerusalem, incur 
the risk of never preaching at Rome ; 
for to go to Jerusalem would be 
presumptuously to expose his life. 
Festus saw that he could not bring 
the matter to a conclusion in a just 
way, without offending the Jews ; 
and he would be willing, probably, 
that Paul should go back to Jeru- 
salem, in the hope that if the case 
should be tried in that city, some 
circumstances would arise by which 
it would be terminated ; and even 
if it were terminated in a way that 
should be unjust to an innocent 
man, or even if Paul should be se- 
cretly put to death by his enemies, 
at any rate the governor would thus 
get rid of a troublesome case. From 
23: 18, 19, it would seem that this 
proposal by Festus was either sug- 
gested by the Jews themselves, or 
was occasioned by their most evident 
unwillingness that Festus should do 
what he appeared to them inclined 
to do ; namely, to acquit and to re- 
lease Paul. 

10. / stand at Cesar's judgment- 
seat, where I ought to be judged. The 
case was already before the very tri- 
bunal where it ought to be tried ; 



have I done no wrong, as thou 
very well knowest. 

11 For if I be an offender, or 
have committed any thing worthy 
of death, I refuse not to die : but 
if there be none of these things 

namely, Cesar's tribunal, that is, the 
Roman tribunal ; for the crime of 
sedition had been alleged against 
him. Festus was the emperor's rep- 
resentative for the province of Judea, 
and had all requisite power to judge 
in the case. || To the Jews have I 
done no icrong, &c. Paul was inno- 
cent as to all the charges which had 
been laid against him ; and all the 
circumstances of the case were suffi- 
ciently known to Festus. By the 
governor's own knowledge of the 
case, and convictions in regard to it, 
Paul would willingly abide. These 
were altogether in his favor. Festus 
knevv^ him to be an injured man. 

Paul's manner of speaking to Fes- 
tns, in the presence, too, of such a 
company as was then assembled, may 
seem not sufficiently respectful, when 
we regard one as a prisoner, and the 
other as the chief magistrate of the 
province. But we must remember 
how long the case had been held in 
suspense; how utterly destitute of 
evidence were the charges of the 
Jews ; how clearly Festus must have 
seen the nature of the case and the 
innocence of Paul. We must also 
consider the diffi?rence between the 
forms of trial at that time and the 
present. There was less formality ; 
and as there was no jury to whom 
the case was to be referred, but it 
was presented directly to Festus for 
examination and decision, a personal 
course of remark in regard to his 
knowledge of the case was exactly 
appropriate. 

11. But if there be none of these 
things, &c. ; if none of these things, 
of which they accuse me, are true ; 
if there be nothing in them. || JVo 
man may deliver me unto them. Fes- 
tus had proposed to Paul that he 
should go up to Jerusalem, and be 
there tried before him. v. 9. But, 
I after all, this proposal amounted to a 



308 



ACTS. 



[a. d. 62. 



whereof these accuse me, no man 
may dehver me unto them. I ap- 
peal unto Cesai*. 

12 Then Festus, when he had 



delivering of Paul to the power of the 
Jews ; for their ability to prevent 
justice would be vastly increased, if 
they could have him brought before 
the sanhedrim, and under the full 
weight of the popular fury which the 
high priest and the chief men would 
excite, and which they could manage 
according to their own -will. Festus, 
too, himself, could be more easily 
overawed by the Jews, if the case 
should be tried in Jerusalem. Not to 
say, that in all probability he never 
would arrive at Jerusalem, as at vari- 
ous stages of the journey, men could 
be stationed to waylay and murder 
him. This Paul could not but strong- 
iy suspect, even if Festus did not ; 
and this was actually a part of the 
Jews' plan, when they endeavored to 
prevail on Festus, during his visit 
in Jerusalem, to have Paid sent up 
thither from Cesarea. See v. 3. Com- 
pare 23 : 12 — 15. II / appeal unto 
Cesar; that is, to the emperor him- 
self ; as if he had said. If the Ro- 
man governor of this province will 
not decide the case, and rather chooses 
to send me back to Jerusalem, I de- 
cline going to Jerusalem, and claim 
my right of appeal to the emperor 
himself. I choose to go to Rome, and 
there have the matter settled. As 
Paul's case was already before a Ro- 
man tribunal, the procurator had no 
power to require him to go to Jeru- 
salem and appear before the sanhe- 
drim ; the proper course was, for the 
procurator to decide the case, or else 
for it to go up to a higher Roman tri- 
bunal, such as would be found in 
the imperial city itself. If Paul had 
chosen, hov/ever, to take it out of the 
Roman court, and repair to Jerusalem, 
as his accusers, of course, would have 
been glad for him to do, he might 
have done so. But in such an event, 
the responsibility of the result would 
have lain with himself, since he could 
not be compelled to take such a 
course. The only course of safety 



conferred with the council, an- 
swered. Hast thou appealed unto 
Cesar ? unto Cesar shalt thou go. 
13 And after certain days, king 



was, to refer the matter to a higher 
tribunal ; and though the emperor 
Nero w^as far from being distin- 
guished by justice, yet Paul would 
have a far better prospect of justice 
being shown him, than if he should 
appear before a court of the Jews. 

12. When he had conferred with the 
C07mcil ; with his body of counsellors. 
II U/ito Cesar shalt thou go. Thou 
shalt go, according to thy choice. The 
choice was not between having a deci- 
sion by Festus, according to the knowl- 
edge which he had acquired of the case 
(v. 10), and having the case carried 
up to Cesar ; but it was between 
going back to Jerusalem for trial, — 
thus placing himself in most unfavor- 
able circumstances, — and going to 
Rome to have the case transferred 
to the imperial tribunal. For it had 
become very evident, that the Roman 
governor would not bring the case 
to a settlement. Festus, doubtless, 
seized with avidity upon Paul's pref- 
erence to appear before the emperor ; 
for, by such an appeal, the case was 
removed from the care of Festus, and 
he thus became disentangled from a 
vexatious matter, in which he could 
not decide according to his own sense 
of justice without incurring the ill- 
wdl of the Jews. With pleasure, 
therefore, he assented to Paul's con- 
clusion. — The word Cesar, in this 
verse, is equivalent to the emperor. It 
was applied to the Roman emperors 
in common ; and the reigning em- 
peror at this time Avas Nero. He 
afterwards became a notorious perse- 
cutor of the Christians, but had not 
yet distinguished himself as their 
enemy. Paul had the fullest con- 
fidence that it was safer to appeal to 
him, than to transfer the case to a 
Jewish court. 

13. King .flgrippa. This man was 
Herod Agrippa the Second, or the 
younger; a son of the Herod who is 
mentioned, in the twelfth chapter of 
the Acts, as having died so miserable 



A. D. 62.] 



CHAPTER XXV. 



309 



Agrippa and Bernice came unto 
Cesar ea, to salute Festus. 

14 And when they had been 
there many days, Festus declared 
Paul's cause unto the king, saymg. 
There is a certain man left in bonds 
by Felix : 

15 About whom, when I was at 
Jerusalem, the chief priests and 
the elders of the Jews informed 
me, desiring to have judgment 
against him. 

16 To whom I answered, It is 
not the manner of tlie Romans to 



a death at Cesarea. He was a great- 
grandson of Herod the Great, and 
was the last person who bore the title 
of king of the Jews. At the time of 
his father's death, he was at Rome in 
the emperor's family, where he had 
been educated, and was seventeen 
years of age. The emperor Clau- 
dius was unwilling to bestow on so 
young a person the dominions which 
Agrippa the First had governed, and 
therefore sent a Roman procurator, 
Cusplus Fadus, to govern Judea, and 
appointed young Agrippa to the 
tetrarchy of Chalcis, which had be- 
come vacant by the death of Agrip- 
pa's uncle. Four years afterwards, 
Claudius transferred him from the 
government of Chalcis to that of the 
northern districts of Palestine; name- 
ly, Batanea, Auranitis, Trachonitis, 
and Abilene. He was appointed 
tetrarch of the region to which 
these districts belonged, bearing, 
however, the title of king. || Beriiice. 
She was sister of king Agrippa, who 
is here mentioned. She was first 
married to her uncle, who was then 
king of Chalcis ; and, after his death, 
was married to Polemon, king of 
Cilicia, who subsequently embraced 
the Jewish religion. This marriage 
was of short duration ; for Bernice 
deserted her husband, and went 
to live with her brother Agrippa. 
|j Come to Cesarea, to salvte Festus; 
to pay him their respects, and to con- 
gratulate him on his recent accession 
to the honors of government, as proc- 
urator of Judea. 



deliver any man to die, before that 
he which is accused have the ac- 
cusers face to face, and have li- 
cense to answer for himself con- 
cerning the crime laid against him. 

17 Therefore, when they were 
come hither, without any delay on 
the morrow I sat on the judgment- 
seat, and commanded the man to 
be brought forth ; 

18 Against whom, when the ac- 
cusers stood up, they brought none 
accusation of such things as I sup- 
posed : 



14. Festus declared PauVs cause 
unto the king. As Agrippa was a 
Jew, and well acquainted with Jew- 
ish customs and principles, it was 
natural that Festus should make 
known to him Paul's case. Agrippa 
had obtained, too, by inheritance 
from his uncle, the former king of 
Chalcis, a degree of authority in 
regard to the care of the Jewish tem- 
ple, and a voice in appointments to 
the high priesthood. As one of the 
accusations against Paul was, that he 
had sought to profane the temple, 
king Agrippa was a suitable person 
to consult in this matter, although 
Paul's case was now in such an atti- 
tude that no relief could be expected 
by him, before appearing in the em- 
peror's presence at Rome. Yet cu- 
riosity would prompt Festus to obtain 
Agrippa's opinion in regard to the 
subject. II There is a certain man 
left in bonds, &c. Compare 24 : 27. 

15. About whom — the chief priests 
and the elders of the Jeics informed 
me. Compare the second and third 
verses of this chapter. 

16. It is not the manyicr of the Ro- 
mans, &c. The Jews were at that 
time in civil subjection to the Ro- 
mans ; and consequently the Roman 
method of treating an accused per- 
son, particularly in cases affecting 
life, must be followed., || Have li- 
cense to answer for himself; have 
permission to defend himself against 
his accusers. 

18. Theij brought none accusation 
of such things as I supposed. Festua 



310 



ACTS. 



[a. d. 62. 



19 But had certain questions 
against him of their own supersti- 
tion, and of one Jesus, which was 
dead, whom Paul affirmed to be 
alive. 

20 And because 1 doubted of 
such manner of questions, I asked 
him whether he would go to Jeru- 
salem, and there be judged of 
these matters. 

21 But when Paul had appealed 
to be reserved unto the hearing of 



naturally supposed that some offence 
against the laws of the land would be 
charged against the prisoner; but no 
specific crime of that nature Avas 
alleged. 

19. But had certain questions against 
him of their oicn superstition; or, 
rather, of their oicn religion ; for so 
the original word may often be ren- 
dered. As Festus was conversing 
with a Jew, a man, too, of high author- 
ity, and who had come to pay respect 
to him, it scarcely admits a doubt 
that he used the word with a good 
meaning, not designing to cast re- 
proach on the chief men of the na- 
tion who had appeared against Paul. 
Festus meant to convey the idea tliat 
the grounds of accusation were reli- 
gious ones, and those not of a very 
grave character, and such as did not 
properly pertain to him in his capaci- 
ty of a civil magistrate. This was 
true respecting all the charges, ex- 
cept that of raising sedition ; but this 
charge was seen by Festus to be a 
subordinate one, and if the others 
had not been made, this would not 
have been thought of. || Of one Je- 
sus^ &c. Festus was a Roman, to 
whom the name and actions of the 
Lord Jesus were but little known. 
He spoke, therefore, in a style which 
indicated that to him Jesus was an 
indifferent person, and the question, 
whether Jesus was dead or alive, was 
one of no serious importance. But 
in truth, and in the judgment of Paul, 
this was a question of vital conse- 
quence ; for if Jesus were not risen 
from the dead, he was not Uie Mes- 
siah. The resurrection of Jesus, 



Augustus, 1 commanded him to 
be kept till I might send him to 
Cesar. 

22 Then Agrippa said unto 
Festus, I would also hear the man 
myself. To-morrow, said he, thou 
shalt hear him. 

23 And on the morrow, when 
Agrippa was come, and Bernice, 
with great pomp, and was entered 
into the place of hearing, with the 
chief captains and principal men 



consequently, was a cardinal point 
in the apostle's doctrine. It was not, 
however, a matter that could properly 
come before Festus, as a civil magis- 
trate. 

20. / doxibted of such manner of 
questions; I doubted whether such 
questions ought to come before ray 
tribunal. j| / asked him, &c. The 
governor made as smooth a repre- 
sentation as possible of the course he 
had pursued. The motive which he 
here mentions as influencing him, 
might have had some connection 
with his proposal to Paul to go back 
to Jerusalem for trial. But the chief 
motive we find stated in the ninth 
verse — his desire to gain favor with 
the Jews. 

21. Augustus. Augustus is here 
not a proper name, but a title which 
was used by the Roman emperors. 
It was first assumed by Octavius, 
and afterwards descended to all the 
emperors. It corresponds to our word 
venerahle, or august. The emperor 
at this time was Nero, as has already 
been stated ; but the title, or official 
epithet, which was appropriated to 
the reigning emperor, would, to a 
contemporary, distinguish him as 
really as the word emperor does to us. 
II Cesar. This word is here, as in 
the eleventh verse, another term for 
the emperor. 

22. I would also hear, &c. ; I should 
be glad to hear him myself. 

23. JVith great pomp; with much 
parade and display, as to their dress 
and theii retinue, or attendants. || The 
place of hearing ; the hall where pub- 
lic trials were held. 



A. D. 62.] 



CHAPTER XXVI. 



311 



of the city, at Festus' command- 
ment Paul was brought forth. 

24 And Festus said, King 
Agrippa, and all men which are 
here present with us, ye see this 
man about whom all the multi- 
tude of the Jews have dealt with 
me, both at Jerusalem, and also 
here, crying that he ought not to 
live any longer. 

25 But when I found that he 
had committed nothing worthy of 
death, and that he himself hath 
appealed to Augustus, I have de- 
termined to send him. 

26 Of whom I have no certain 
thing to write unto my lord. 
Wherefore I have brought him 
forth before you, and specially be- 
fore thee, O king Agrippa, that 
after examination had, I might 
have somewhat to write. 

27 For it seemeth to me unrea- 
sonable to send a prisoner, and 
not withal to signify the crimes 
laid against him. 

25. Augustvs. See on v. 21. 

26. To lorite unto my lord ; to my 
sovereign, to the emperor. Festus, 
by using this term, acknowledged his 
allegiance to the emperor. The con- 
dition in which Festus found himself 
was a singular one. He was about 
sending a prisoner to the emperor, 
and yet was not able to specify 
against him any charge of guilt. 
II Wherefore, &c. The appearance 
of Paul before Agrippa had not for 
its object a new hearing of the case, 
so as to have a new decision ; but, as 
Festus here says, to enable him to 
state definitely in his communication 
to the emperor the charges which 
were laid against him. To his being 
able to do this, the presence of Agrip- 
pa, and a hearing of the case by him, 
might materially contribute. We 
shall probably not greatly err, if we 
regard the chief purpose of Festus 
as being to gratify his royal visiters, 
Agrippa and Bernice. || Jlfter exam- 
ination had ; after an examination of 
the case being held. 



CHAPTER XXVI. 

2 Paul, in the presence of Agrippa, declareth 
his life from his childhood, ]2 and how 
miraculously he was converted, and called 
to his apostleship. 24 Festus chargeth 
him to be mad, whereunto he answereth 
modestly. 28 Agrippa is almost persuaded 
to be a Christian. 31 The whole company 
pronounce him innocent. 

THEN Agrippa said unto Paul, 
Thou art permitted to speak 
for thyself Then Paul stretched 
forth the hand, and answered for 
himself : 

2 I think myself happy, king 
Agrippa, because I shall answer 
for myself this day before thee, 
touching all the things whereof I 
am accused of the Jews : 

3 Especially, because I know 
thee to be expert in all customs 
and questions which are among 
the Jews : wherefore I beseech 
thee to hear me patiently. 

4 My manner of life trom my 
youth, which was at the fii'st 



CHAPTER XXVI. 

1. Paul stretched forth the hand. 
Such was the practice among the 
ancients, at the commencement of a 
public address. || Jlnsioered for him- 
self ; spoke in his own defence. 

3. / know thee to be expert in all 
customs, &c. ; well acquainted with 
the ctistoms and the disputes which 
exist among the Jews. Agrippa was 
himself a Jew, and was truly repre- 
sented by Paul as having adequate 
knowledge of Jewish manners and 
opinions. His early education in 
Jerusalem, in the family of his father, 
Agrippa the First, who was a bigoted 
Jew ; his connection with the sacred 
treasure, and with the government of 
the temple ; and his having a voice in 
nominations to the priesthood, — must 
have made him intimately acquainted 
with Jewish affairs. Paul's opening 
remarks were adapted to gain the 
good-will of Agrippa ; but he by no 
means transcended the limits of truth. 



312 



ACTS. 



[a. d. 62. 



among mine own nation at Jeru- 
salem, know all the Jews, 

5 Which knew me from the 
beginning, (if they would testify,) 
that after the most straitest sect of 
our religion, I lived a Pharisee. 

6 And now I stand, and am 
judged for the hope of the promise 
made of God unto our fathers : 



5. After the most straitest sect of 
our religion, I lived a Pharisee. 
There were several sects among the 
Jews; but, of these, the Pharisees 
professed the most punctilious re- 
gard to the law of Moses, particu- 
larly as to its ceremonial injunctions. 
Compare Matt. 5 : 20. 23 : 23. See 
also Phil. 3 : 4—6. 

6. / — am judged for the hope of 
the promise, &,c.; that is, the 
promise respecting the Messiah's 
coming. To the patriarchs of the 
nation this promise had been made ; 
and all the Jews professed a confi- 
dence in its fulfilment. Now, it 
was in consequence of the hope 
which this promise had excited, that 
Paul had been seized and brought 
to trial, inasmuch as, in accordance 
with the promise, he was a believer 
in Jesus as the Messiah. He had 
been brought before the courts be- 
cause he was a Christian, maintain- 
ing that the promise of a Messiah 
had been fulfilled in the coming of 
Jesus, and that on Jesus the faith 
and hopes of the nation ought to be 
placed. 

7. Unto ichich promise; to the ful- 
filment of which promise. || Our 
twelve tribes ; the Jewish nation. 
There were originally twelve tribes 
of the Hebrews. After the death of 
king Solomon, ten withdrew, and 
formed the Israelitish kingdom. Both 
kingdoms, Israel and Judah, were 
subsequently carried into captivity ; 
and the real distinction into twelve 
tribes was very much impaired. Nor 
could it be strictly said to exist, after 
the return of the people of Judah 
from the Babylonian captivity. The 
term, however, Avas still preserved ; 
and the Jews seem to have taken a 



7 Unto which promise our 
twelve tribes, instantly serving 
God day and night, hope to come. 
For which hope's sake, king 
Agrippa, I am accused of the 
Jews. 

8 Why should it be thought a 
thing incredible with you, that 
God should raise the dead ? 



pleasure in keeping the name, at 
least, of their original condition. 
See, also, James 1:1. || Instantly 
serving God; assiduously performing 
the sacred services which God had 
appointed through Moses. || For 
ichich hope's sake — / am accused 
of the JexDS. The hope of the nation 
respecting the Messiah, had really 
been fulfilled in the coming of Jesus. 
Paul was a devoted follower of Jesus 
as the Messiah; and it was for his 
zeal in the cause of Jesus, that the 
Jews pursued him with their ill- 
will. 

8. T^liy should it be thought a thing 
incredible with you, &c. The resur- 
rection of Jesus from the dead was 
the crowning proof that he was the 
Messiah. On this event the apostle 
perpetually insisted, as the appropriate 
and the entirely satisfactory evidence 
in favor of Jesus. To this he alludes 
in this verse ; as if he had said, 
It has been the prevalent belief of 
the nation that the dead are to be 
raised up. Now, why should you 
act as if you disbelieved this point 
of doctrine, when it comes to be ap- 
plied to Jesus of Nazareth We — 
the apostle may be considered as say* 
ing — we affirm, and can show in- 
contestably, that he did arise from 
the dead; and if he really did arise, 
then he must be the Messiah, be- 
cause he himself predicted that he 
should arise, and he spoke before- 
hand of this event as a chief proof of 
his being the Messiah ; and because, 
by his resurrection, the prophecies 
of the Old Testament pertaining to 
the Messiah are fulfilled. Not to 
admit, then, the Messiahship of Je- 
sus, in view of these facts, amounted 
to a disbelief of the doctrine that 



A. D. 62.] 



CHAPTER XXVI. 



313 



9 I verily thought with myself, 
that I ought to do many things 
contrary to the name of Jesus of 
Nazareth, 

10 Which thing I also did in 

God was to raise up the dead. Ma- 
king this, therefore, the starting 
point in his argument, Paul pro- 
ceeded to show the grounds of his 
belief that Jesus had been raised up 
from the dead, and that he was, con- 
sequently, the Messiah. And thus 
Paul made it evident that it was for 
his belief in Jesus as the Messiah, 
and his full confidence in the prom- 
ise originally made to the patriarchs, 
that the Jews were now persecuting 
him. — A slightly different mode of 
punctuation, in the original, is pre- 
ferred by some editors, as more 
readily presenting the apostle's idea. 
According to that suggestion, the 
verse might be thus translated : 
" What ! is it judged an incredible 
thing with you, that God should raise 
up dead persons.^" If it be not in- 
credible, then it may be true that 
Jesus has been raised up ; and if this 
be true, then is he the Messiah. 
The apostle then proceeds to relate 
tiie remarkable appearance of Jesus 
to him while on his way to Damas- 
cus. This appearance of Jesus was 
a decisive proof that he had been 
raised up from the dead, and conse- 
quently that the persecution, with 
which Paul had been followed, was 
wholly wrong. It was, also, a prin- 
cipal event in respect to Paul's being 
commissioned, as an apostle, to main- 
tain the cause of Jesus. 

9. / verily thought — that I ought 
to do many things contrary, &c. 
While under the influence of Jewish 
prejudice, Paul really thought it his 
duty to aim at destroying the religion 
of Jesus. In making this remark, he 
would intimate that he once felt, in 
respect to Jesus, as the Jews felt who 
were now so active in opposing him. 
But he had seen his error, and could 
give most convincing reasons for 
abandoning it, and espousing the cause 
of Jesus. It was from a blind reli- 
gious zeal, that he had been led to 
27 



Jerusalem : and many of the saints 
did I shut up in prison, having 
received authority from the chief 
priests ; and yvhen they were put to 
death, I gave my voice against them. 

persecute the Christians. He would 
also, perhaps, intimate that, however 
much he regretted the opposition 
in which the Jews were indulging 
against the cause of Jesus, he was 
willing to impute it, in great part, to 
ignorance respecting the real char- 
acter of Jesus ; and to believe that, 
could they see as clearly as he had 
seen, the evidence of his being the 
Messiah, they might even, like him, 
embrace the cause they were now 
seeking to destroy. 

Let us not fail to notice, that sin- 
cerity is not a test of truth ; nor does 
it prove us accepted of God. We 
may be sincerely wrong, as well as 
sincerely right. Our aim ought to 
be to learn the real will of God, and 
to be conformed to that. 

10. JVJuch thing I also did hi Jeru- 
salem. Compare B : 3. 22 : 4. || Many 
of the saints, &c. No mention is 
made, in the early part of this book, 
of any persons being put to death, be- 
sides Stephen, before Paul's conver- 
sion ; but the language here shows, 
that Stephen's was not a solitary 
instance. His was the most remark- 
able, and probably the first, instance, 
and was therefore related with par- 
ticularity. But many others, also, 
endured the weight of the deadly 
opposition to the gospel, which was 
so conspicuously manifested in the 
case of Stephen. || / gave my voice 
against them; I expressed my full 
approval of the deed. It does not 
appear that Paul was at that time a 
member of any judicial, or executive, 
body, so as to be entitled to a vote ; 
but he assented to the murderous 
deeds of those who were in power, 
and by guarding the clothes of those 
who stoned Stephen, as well as in 
other ways, he aided and abetted the- 
cause of persecution. 



314 



ACTS. 



[a. d. 62. 



11 And I punished them oft in 
every synagogue, and compelled 
them to blaspheme ; and being 
exceedingly mad against them, I 
persecuted them even unto strange 
cities. 

12 Whereupon, as I went to 
Damascus, with authority and 
commission from the chief priests, 

13 At midday, O king, I saw in 
the way a light from heaven, above 
the brightness of the sun, shining 
round about me, and them which 
journeyed with me. 

14 And when we were all fallen 
to the earth, I heard a voice speak- 
ing imto me, and saying in the He- 
brew tongue, Saul, Saul, why per- 
secutest thou me ? It is hard for 
thee to kick against the pricks. 



11. / punished them oft in every 
synagogue. See on 22 : 19. Compare 
Matt. 10 : 17. II A?id compelled them 
to blaspheme; tliat is, to revile the 
name of Jesus. Not content with 
forcing Christians to renounce their 
new religion, he drove them to the 
extremity of heaping reproach and 
insult on the name of Jesus. || I per- 
secuted them even unto strange cities ; 
I persecuted them with such unre- 
lenting severity, that they betook 
themselves to foreign cities; and 
thither, too, I followed them, witli 
the same design of persecuting them, 
and of exterminating the religion of 
Jesus. Compare 9 : 2. 

12. Whereupon ; for which pur- 
pose. 

12—15. Compare 9 : 1—6. 

16 — 18. Paul combines into one 
view, in these verses, what was com- 
municated to him by Jesus person- 
ally, and what was afterwards com- 
municated to him by Ananias, to 
whom, also, the Lord appeared, and 
made known his purposes respect- 
ing Paul. Compare 9 : 15, 16. Paul 
wished, in this address before Agrip- 
pa, to be brief, and yet comprehensive ; 
and, as is frequently done in narra- 
tions, he joined together various mat- 
ters pertaining to the subject in hand, 



I 15 And I said, Who art thou, 
I Lord ? And he said, I am Jesus 
whom thou persecutest. 

16 But rise, and stand upon thy 
feet: for I have appeared unto 
thee for this purpose, to make thee 
a minister and a witness both of 
these things which thou hast seen, 
and of those things in the which 1 
will appear unto thee ; 

17 Delivering thee from the 
people, and from the Gentiles, unto 
whom now I send thee, 

18 To open their eyes, and to 
turn them from darkness to liglit, 
and from the power of Satan unto 
God, that they may receive for- 
giveness of sins, and iidieritance 
among them which are sanctified 
by faith that is in me. 



without minutely specifying the time 
when they occurred, or the manner 
in which divine communications were 
made to him. 

17. Delivering thee from the peo- 
ple ; from the Jews, as distinguished 
from the Gentiles, who are imme- 
diately mentioned. 

18. To open their eyes; to teach 
them, and to teach with such accom- 
panying influence of the Holy Spirit, 
that they shall discern and receive 
the truth. || To turn them from dark- 
ness to light ; from ignorance and sin 
to knowledge and piety. || From the 
power of Satan unto God. Satan is 
called the prince of this world (John 
14 : 30), who rules in the hearts of 
those who disobey Christ. Eph. 2 : 2. 
To Satan's influence are traced, in 
the Scriptures, the erroneous views 
and the sinful practices of men. To 
be turned, then, from the dominion 
of Satan unto God, is to be released 
from the power of error and sin, and 
to become children of God, living in 
obedience to him and enjoying his 
favor. II That they may receive for- 
giveness of sins., &c. Forgiveness of 
sins is bestowed on men, when they 
receive the gospel, and, by repentance 
and belief in Christ, turn from a sin- 
ful to a righteous course of life. 2 : 38. 



A. D. 62.] 



CHAPTER XXVL 



315 



19 Whereupon, O king Agrip- 
pa, I was not disobedient unto the 
heavenly vision : 

20 But showed first unto them 
of Damascus, and at Jerusalem, 
and throughout all the coasts of 
Judea, and then to the Gentiles, 
that they should repent and turn 
to God, and do works meet for 
repentance. 

21 For these causes the Jews 
caught me in the temple, and 



3 : 19. 5 : 31. The course of right- 
eousness, on which the true followers 
of Christ enter, issues in their admis- 
sion to heavenly bliss among the re- 
deemed. |j Among them ichich are 
sanctified by faith that is in me. By 
faith in Christ, or by being his dis- 
ciples, men become sanctified, or 
holy ; for faith in Christ produces 
holy obedience. Where there is true 
faith, holiness of heart and life will 
be the result. — The apostle may, 
also, be understood as conveying the 
idea, not simply that men are sanc- 
tified by faith, but that by faith in 
him, or becoming his followers, men 
receive pardon and the blessings of 
the redeemed. This larger view of 
the passage is more distinctly ex- 
pressed by a transposition of the 
clauses, that may without impropriety 
be adopted ; in conformity to which, 
we should thus read — " to turn them 
from darkness to light, and from the 
power of Satan unto God, that by faith 
which is in me [by becoming believ- 
ers in me] they may receive forgive- 
ness of sins and inheritance among 
them who are sanctified." 

19. I was not disobedient unto the 
heavenly vision, ; to the vision which 
appeared to me from heaven, com- 
municating to me the will of God. 

20. But shoioed first unto them of 
Damascus. Compare 9 : 19,20. || And 
at Jerusalem. Compare 9 : 28, 29. 
j| That theij should — do worhs meet 
for reperitance ; should enter on a 
course of life meet for, or becoming 
in, those who profess penitence for 
6in and a holy amendment of life. 

21. For these causes; for my dili- 



went about to kill me. 

22 Havmg therefore obtained 
help of God, I continue unto this 
day, witnessing both to small and 
great, saying none other things 
than those which the prophets and 
Moses did say should come : 

23 That Christ should suffer, 
and that he should be tire first 
that should rise from the dead, and 
should show^ light unto the people, 
and to the Gentiles. 



gent prosecution of the duties to 
which the Lord had so evidently 
called me, as a minister of the gospel. 
II The Jews caught me in the temple. 
See 21 : 27. Whatever the Jews 
might pretend, as the cause of their 
hostility to Paul, it was his activity 
and zeal as a Christian preacher, and 
the success with which his labors 
were crowned, that excited their 
deadly hatred. 

22. Witnessing both to small and 
great ; to young and old, to all men 
whom I can find opportunity to ad- 
dress. II Saying none other things 
than those which Moses, &c. Paul 
steadily maintained that, in becoming 
a Christian, he had not rejected Mo- 
ses ; but that it was in entire con- 
formity to the doctrine of Moses and 
the prophets, that he was a follower 
of Jesus. For the predictions of the 
Old Testament respecting the Mes- 
siah, were fulfilled in Jesus ; and the 
religion of Jesus was the very sys- 
tem to which the Old Testament 
pointed. 

23. That Christ should suffer ; that 
the Messiah should suffer death. This 
the Old Testament taught (Is. 53 : 
6 — 9) ; though the Jews had over- 
looked this truth, in consequence of 
their contemplating the Messiah al- 
most exclusively as a glorious and 
conquering Prince. || T/iat he should 
be the first that should rise from the 
dead. See Ps. 16: 10, as explained 
in Acts 2: 31. 13: 35—37. Com- 
pare Luke 24 : 46. Others had been 
raised up from the dead before the 
Lord Jesus ; as the young man of Naiu 
(Luke 7 : 11 — 15), and Lazarus. John, 



316 



ACTS. 



[a. d. 62. 



24 And as he thus spake for 
himself^ Festus said with a loud 
voice, Paul, thou art beside thy- 
self; much learning doth make 
thee mad. 

25 But he said, I am not mad, 
most noble Festus ; but speak forth 
the words of truth and soberness. 

26 For the king knoweth of 
these things, before whom also I 

11th chapter. But he was the first 
who arose from the dead to a deathless 
life. He was the first who arose in 
such a manner, and with such results, 
as to give indubitable evidence of a 
future immortal life, and as the leader 
and prince of those who should arise 
to a glorious state. It is in this sense, 
that Jesus, after rising from the dead, 
is called "the first fruits of them that 
slept " (1 Cor. 15 : 20,23) ; " the first- 
born from the dead" (Col. 1 : 18) ; 
and " the first begotten of the dead " ; 
Rev. 1:5. 11 Jlnd should show lights 
ifec. ; should crive the knowledge and 
enjoyment of true religion both to 
Jews and to Gentiles. 

24. Festus said — thou art beside 
thyself. So different were the ideas 
which Paul had expressed, from the 
religious notions of Festus, who was 
a Roman ; and so intent upon his 
subject did Paul appear, that Festus 
considered him as quite extravagant. 
11 Much learning., &c. ; much reading 
and study have deranged you. Paul 
had referred to Moses and the proph- 
ets ; and he had, probably, been no- 
ticed by Festus as fond of reading 
and meditation. Without meaning 
to call him disordered in his intellect., 
Festus meant to convey the idea that 
he was beside himself in regard to 
the subject of religion ; that that sub- 
ject had so engrossed his attention, as 
to carry him beyond all just bounds. 

25. / — speak forth the tcords of 
truth and soberness ; what I have said 
is the sober truth ; it can all be well 
substantiated. 

26. For the king knoiceth of these 
things ; namely, the death of Jesus, 
and his resurrection, the predictions 
of the prophets concerning the Mes- 



speak freely. For I am persuaded 
that none of these things are hid- 
den from him ; for this thing was 
not done in a corner. 

27 King Agrippa, belie vest thou 
the prophets ? I know that thou 
believest. 

28 Then Agrippa said unto 
Paul, Almost thou persuadest me 
to be a Christian. 



si ah as the dispenser of religion and 
happiness to the nations, and the 
preaching of the gospel among both 
Jews and Gentiles. These things 
were known to king Agrippa. His 
Jewish education, and his residence 
in Palestine, would make the apostle 
feel that nothing was hazarded in 
making this affirmation concerning 
Agrippa. [| For this thing was not 
done in a corner. The death of Jesus, 
and the series of events which fol- 
lowed, had not occurred in secret. 
The whole ceurse of events took place 
publicly, and was well known. 

27. King JlgrippUy believest thou 
the prophets ? &c. The remark of 
Festus in the twenty-fourth verse, 
turned Paul out of the course of 
thought which he was pursuing. 
Had he not been interrupted, he 
would probably have made some 
reference to the prophets, and still 
further vindicated the religion of Je- 
sus. But the interruption demanded 
from him a distinct and earnest 
avov/al of the real truth of what he 
had been declaring, and even an ap- 
peal to king Agrippa himself in re- 
gard to the facts on which he had 
been enlarging. He, therefore, ap- 
pealed directly to the king, as to one, 
who, like himself, believed in the 
Old Testament. He would thus show 
that his remarks about Moses and 
the prophets did not proceed from a 
disordered imagination. 

28. Mmost thou persuadest mc, &c. 
Agrippa tacitly acknowledged his 
belief in the prophecies of the Old 
Testament, and confessed that Paul's 
reasoning could not be gainsaid. 
He declared himself half persuaded 
to become a Christian. He saw the 



A. D. 62.] 



CHAPTER XXVI. 



317 



29 And Paul said, I would to 
God, that jiot only thou, but also 
all that hear me this day, were both 
almost, and altogether such as I 
am, except these bonds. 

30 And when he had thus spo- 
ken, the king rose up, and the gov- 
ernor, and Bernice, and they that 
sat with them : 



truth of the apostle's statements, and 
felt to some extent the force of his 
arguments ; and had his heart been 
right, he would have embraced the 
gospel. How often, alas ! does the 
heart refuse to follow the convictions 
of the understanding ! and how 
mournful to be not quite a Christian ! 
Such a man will not quite reach 
heaven. — Whether, however, Agrip- 
pa was truly serious and earnest in 
this remark, is very questionable. 
When we consider the character and 
circumstances of Agrippa, a man who 
cared but little about religion, and who 
was fond of pleasure, yet of much 
mildness and good nature, the sug- 
gestion which is made by some wri- 
ters will appear correct, that he used 
merely the language of politeness, 
and, as Bloomfield says, of that " com- 
plimentary insincerity, into which 
good-natured, easy, and unscrupulous 
persons are apt to run." As the term 
Christian was at that time, among 
the Jews, associated with contempt, 
it is probable that the language and 
the looks of the king conveyed the 
idea, that he thought it unworthy of 
him to be a Christian, though he 
could not but grant that Paul had 
made out a very fair case. 

23. / loould to God., that not only 
thou., &c. ; it is my heart's desire, and 
I could entreat God, that not only 
thou, but also all that hear me, were 
entirely like myself, in being well- 
convinced and true-hearted Chris- 
tians ; yet not like me, in wearing a 
chain. He wished all to possess the 
Christian character, with the joys 
and hopes to which it entitles, but 
without the bonds which he was 
doomed to wear. — He cherished 
27* 



31 And when they were gone 
aside, they talked between them- 
selves, saying. This man doeth 
nothing worthy of death, or of 
bonds. 

32 Then said Agrippa unto 
Festus, This man might have been 
set at liberty, if he had not ap- 
pealed unto Cesar. 



none but the kindest feelings; and 
wished evil to no man. 

30. The king rose up., &c. Prob- 
ably the king hastened his departure, 
as he perceived Paul was disposed to 
apply to him the subject of religion 
in a more personal manner, than he 
was willing to endure. 

31. They talked between themselves., 
saying.. This man doeth nothing wor- 
thy of death., or of bonds. Every new 
examination rendered Paul's inno- 
cence more and more clear. It was 
only prejudice and ill-will, at first, 
that had prompted his apprehension ; 
and it was the unjust desire, on the 
part of the Roman procurators, Felix 
and Festus, to gratify the Jews, that 
had so long kept him a prisoner. 

32. This man might have been set 
at liberty., if he had not appealed unto 
Cesar How lamentable, then, a 
reader may think, that Paul had ap- 
pealed to the emperor. But he 
was under a sort of necessity of so 
doing. Festus, when he saw that 
Paul was an innocent man, instead 
of discharging him from confinement, 
proposed to him (25 : 9), out of par- 
tiality to the Jews, to go up to Jeru- 
salem for a rehearing of his case. 
Rather than do this, and thus expose 
himself, without necessity, to certain 
death, and rather than remain in the 
power of a procurator who had shown 
so little sense of justice as to make 
the proposal, and from whom, there- 
fore, he had no reason to hope for 
speedy justice, if any at all, he ap- 
pealed to the emperor, and thus trans- 
ferred himself from the procurator's 
tribunal to a supreme court, for final 
adjudication. As he had made this 
appeal, the judicial power of the proc- 



318 



ACTS. 



[a. d. 62. 



CHAPTER XXVn. 

1 Paul, shipping toward Rome, 10 foretelleth 
of the danger of the voyage, ]1 but is not 
believed. 14 They are tossed to and fro 
with tempest, 41 and suffer shipwreck, 22, 
34, 44 yet all come safe to land. 

AND when it was determined, 
that we should sail into Italy, 
they delivered Paul aud certain 
other prisoners unto one named 
Julius, a centiu'ion of Augustus' 
band. 



urator over him had ceased, and the 
catxse rested with the emperor. Be- 
sides, according to an intimation from 
Paul in 28 : 19, the Jews took very 
decided ground against his being re- 
leased by Festus. The governor's 
fears were doubtless addressed by the 
Jews, and he allowed himself to be 
drawn from the path of justice ; so 
that Paul " was constrained to appeal 
unto Cesar." 

CHAPTER XX VH. 

1. Titat u-e should sail into Italy. 
Luke was now with Paul ; not, how- 
ever, as a prisoner, but as a friend 
and companion. Paul, ha%nng ap- 
pealed to the emperor, was to be con- 
veyed to Rome, the capital of Italy, 
jj A centurion of Augustus' band. A 
cohort, bearing this name, had been 
on duty in Cesarea, to the com- 
mander of which Paul was delivered 
for safe conduct to Rome. The epi- 
thet which was applied to the em- 
peror (25 : 21, 25), was also given to 
some of the Roman legions, and to 
some cohorts. A cohort was one of 
the companies, or bands, which com- 
posed a legion ; as companies among 
us form a regiment. 

2. A ship of Adramyttium ; a vessel 
belonging to Adramyttium, a city in 
Mysia, one of the provinces of Asia 
Minor. ]| IVe launched ; we set sail. 
II Mmnincr to sail by the coast of Asia ; 
to sail along the coast. The vessel 
was a coasting vessel, laden with 
Syrian mercliandise for sale in va- 
rious ports along the coast of Asia 
Minor. Paul was put on board of 
this vessel, in the expectation that in 



2 Aud entering into a ship of 
Adramyttium, we laimched, mean- 
ing to sail by the coasts of Asia, 
one Aristarchus, a Macedonian of 
Thessalonica, being Avith us. 

3 And the next day we touched 
at Sidon. And Julius courteously 
entreated Paul, and gave kim lih- 
erXx to go unto his iriends to re- 
fresh himself 

4 And when w^e had launched 
from thence, we sailed mider Cy- 



some one of the ports at which it 
would touch, a vessel would be found 
sailing for Italy. 1| Aristarchus — 
being with us : the same, doubtless, 
as is mentioned in 19 : 29. 20 : 4, as 
one of Paul's companions. The 
presence of Luke and Aristarchus — 
such steadfast ftiends — must have 
been cheering to the apostle. Their 
attachment to him was strong. They 
gave him their countenance and aid, 
in evil report as well as in good re- 
port, in f>erils as well as prosperity. 

3. JVe touched at Sidon ; a city of 
Phenicia. See on 12 : 20. See, also, 
Luke 4 : 26. Matt. 11 : 21. Sidon 
was a very ancient city, mentioned 
in Gen. 10 : 19. It was destroyed by 
Artaxerxes Ochus, king of Persia, 
about three hundred and forty years 
before Christ. It was afterwards 
rebuilt, and was taken by Alexander 
the Great. After various fortunes, 
it fell, at length, into the power of the 
Romans. It now bears the name 
Saide, and is a considerable city. 
II Julias courteously entreated Paul ; 
treated Paul with kindness. || Gate 
him liberty to go unto his friends to 
refresh himself; more literally, per- 
mitted him to go to his friends and 
enjoy their kind attentions. 

The kind treatment which Paul 
received from the centurion was oc- 
casioned, doubtless, by his being 
known to be an innocent and worthy 
man. Festus had probably directed 
Julius to treat him with the utmost 
kindness, consistent with his being a 
prisoner. 

4. We sailed under Cyprus; sailed 
under the lee of Cyprus, sheltered by 



A. D. 62.] 



CHAPTER XXVn. 



319 



prus, because tlie winds were con- 
traiy. 

5 And when we had sailed over 
the sea of CiUcia and Pamphylia, 
we came to Myra, a city of Lycia. 

6 And tliere tiie centurion found 
a ship of Alexandria sailing into 
Italy ; and he put us therein. 

7 And when we had sailed 
slowly many days, and scarce were 
come over against Cnidus, the 
wind not suffering us, we sailed 
under Crete, over against Salmone : 

8 And hardly passing it, came 

that island from the unfavorable 
winds. Cyprus was north-west of 
Sidon. See on 11 : 19. 

5. Cilicia — Pamphylia — Lycia ; 
provinces of Asia Minor. 

6. A ship of Alexandria sailing into 
Italy. Alexandria was a distinguished 
city of Egypt, on the northern coast 
of Africa ; built by Alexander the 
Great, and named in honor of him- 
self See on 6 : 9. 18 : 24. Accord- 
ing to the expectation mentioned in 
the note on the second verse, an 
Alexandrian vessel was found in the 
port of Myra, bound directly to Italy. 
Paul and his company were, there- 
fore, transferred to that vessel. 

7. Cnidus; a town on a peninsula 
belonging to the province of Caria, 
lying between the islands Rhodes 
and Coos. || We sailed under Crete. 
They took a southerly direction, and 
sailed under the lee of the island of 
Crete, passing by the promontory, or 
cape, of Salmone., the eastern end of 
the island. — Crete, now called Can- 
dia, is one of the largest islands in 
the Mediterranean sea, and lies north 
of Egypt. It was anciently much 
celebrated for its hundred cities. It 
was favorably situated for commerce, 
and its inhabitants were much occu- 
pied in navigation. Their moral 
character is told by the apostle Paul 
in his Epistle to Titus (J : 12), quot- 
ing from Callimachus, one of their 
own poets — " The Cretians are al- 
ways liars." So eminently was this 
the case, that the word to Cretanize 
was sarcastically used as meaning to 



unto a place which is called, The 
Fair Havens ; nigh whereunto was 
the city of Lasea. 

9 Now, when much time was 
spent, and when sailing was now 
dangerous, because the fast was 
now already past, Paul admonished 
them, 

10 And said unto them, Sirs, 1 
perceive that this voyage will be 
with hurt and much damage, not 
only of the lading and ship, but 
also of our lives. 

11 Nevertheless, the centurion 



tell lies. A Christian church, how- 
ever, was early established on this 
island, and would seem to have been 
considerably prospered. Titus 1 : 5. 
Candia, the ancient Crete, is now 
under the government of the Turks. 

8. Hardly passing it ; with diffi- 
culty sailing by Salmone. |j TIte 
Fair Havens — Lasea ; places on the 
island of Crete. 

9. Because the fast teas now already 
past ; the annual fast-day of the 
Jews (Lev. 16:29, 30), v/hich oc- 
curred in the Jewish month Tisri, 
corresponding to the latter part of 
our September and the former part 
of October. It is here mentioned as 
a designation of time, since the fast 
alwaj^s occurred at a regular season. 
The season of the year thus desig- 
nated was peculiarly liable to storms, 
and therefore " sailing was danger- 
ous." Philo, an ancient Jewish wri- 
ter of Alexandria, in Egypt, remarks, 
that after the fast nobody thought 
of putting to sea. 

10. With, hurt and much damage — 
also of our lives. In all human prob- 
ability, some lives would be lost 
out of so large a company ; for the 
number on board was two hundred 
and seventy-six. See v. 37. Paul 
was, however, afterwards (v. 22) di- 
vinely assured that there would be 
no loss of life. 

11. The centurion believed the mas- 
ter., &c. The centurion very natu- 
rally presumed that the sailing-master, 
or pilot, and the owner, were more 
acquainted with navigation than Paul 



320 



ACTS. 



[a. d. 62. 



believed the master and the owner 
of the ship more than those things 
which were spoken by Paul. 

12 And because the haven was 
not commodious to winter in, the 
more pai't advised to depart thence 
also, if by any means they might 
attain to Phenice, and there to w^m- 
ter ; ivhich is a haven of Crete, and 
lieth toward the south-west and 
north-wesL 

13 And when the south wind 
blew softly, supposing that they 
had obtained their purpose, loos- 
was, and hence confided more in 
their judgment. Paul's advice seems 
to have been, that the vessel should 
remain where she was. Compare 
V. 21. But his advice was overruled 
by the opinion of the pilot and owner, 
and the advice of the majority. 

12. The haven teas not commodious, 
&c. The vessel was now at the 
place called The Fair Havens (v. 8) ; 
but the harbor here was not a suitable 
one for spending the winter in with 
safety. || TJieT/ might attain to Phe- 
nice; they might reach Phcenix, as 
the word is better rendered, a city 
on the south-west part of Crete. 
II Lieth toward the south-west and the 
north-west. The harbor was of such 
a shape as to be entered from the 
south-west and from the north-west ; 
formed, so to speak, " of two jutting 
horns, which looked seaward from 
the south-west and the north-vv^est, 
respectively." 

13. Supposing that they had ob- 
tained their jmrpose ; that they should 
be able, by the south wind, which 
was then blowing, to reach the port 
of Phoenix. 

14. There arose against it ; against 
the ship. 11 Atempestuous xcind, called 
Euroclydon. A similar wind prevails 
at the present day in the Mediterra- 
nean (where Paul was then sailing), 
blowing a sort of hurricane in all 
directions, from north-east to south- 
east. The word Euroclydon is com- 
pounded of two Greek words, which 
signify respectively cast wind and 
wave. It conveys the idea of a vio- 



ing thence, they sailed close by 
Crete. 

14 But not long after there arose 
against it a tempestuous wind, 
called Euroclydon. 

15 And when the ship was 
caught, and could not bear up into 
the wind, we let her drive. 

16 And running under a certain 
island which is called Clauda, we 
had much work to come by the 
boat : 

17 Which when they had taken 
up, they used helps, undergirding 



lent east wind (or wind blowing 
from the various points between 
north-east and south-east), throwing 
the sea into commotion, a wave- 
stirring east wind — a stormy north- 
easter, or south-easter. It was prob- 
ably the same as is called by Shaw, 
who travelled in the East, a Levanter^ 
blowing in all directions, from north- 
east round by north to south-east, 
answering very much to a tornado. 

15. When the ship teas caught ; by 
the tempestuous wind. || Could not 
hear up into the wind ; could not bear 
up against the wind; face it, or re- 
sist it. 

16. Running under a certain island ; 
sailing along by it, so as to be pro- 
tected by it from the tempest. 
II Clauda ; lying, according to the 
maps, a short distance south of the 
western end of Crete. || We had 
much iPork to come by the boat ; we 
had much difficulty in securing the 
boat. The boat was alongside, or 
astern of the ship, and was in danger 
of being washed away ; but by earn- 
est efforts they secured it on board 
the vessel. 

17. Theif used helps, undergirding 
the ship. To prevent the timbers and 
planks of a ship from loosening and 
giving way by the violent action of 
the waves, there were contrivances 
anciently employed for strengthening 
the hull of a vessel. "What these 
helps were, and how they were ap- 
plied, is not fully agreed. Some 
believe that they were cables and 
chains, which were passed externally 



A. D. 62.] 



CHAPTER XXVII. 



321 



the ship ; and feai'ing lest they 
should fall into the quicksands, 
strake sail, and so were diiven, 

18 And we being exceedingly 
tossed with a tempest, the next day 
they lightened the ship ; 

19 And the third day we cast 
out witli our own hands the tack- 
ling of the ship. 

20 And when neither sun nor 
stars in many days appeared, and 
no small tempest lay on us, all 
hope that we slionld be saved was 
then taken away. 

21 But after long abstinence, 
Paul stood forth in the midst of 
them, and said. Sirs, ye should 
have hearkened unto me, and not 



around the hull, thus binding together 
the planks. In more modern times, 
too, instances have occurred of a 
cable being passed several times 
around a vessel, to keep the planks 
tight. Others believe they were 
planks, or similar articles, used inter- 
nally, for belting together the ship's 
timbers. 1| Fearing lest tlieij should 
fall into the quicksands; the sand- 
banks, or sand-shoals. There was 
reason to fear that they should be 
driven on one of the sand-banks near 
the coast of Africa. There were two 
of these, which were peculiarly danger- 
ous ; called, respectively, the Larger 
and the Smaller. The Larger occupied 
five or six hundred miles in circum- 
ference. II Strake sail ; or, as is pre- 
ferred by good authority, loioered the 
mast. V^essels, in ancient times, had, 
generally, but one mast, which was 
so fixed as to be lowered and raised 
at pleasure. 

18. They lightened the ship ; by 
throwing her lading overboard. 

19. The tackling of the ship ; the 
ship's fm-niture. Whatever could 
be of no use in their disabled state, 
they threw overboard. 

20. Neither sun nor stars in many 
days appeared. Before the use of the 
mariner's compass in navigation, mar- 
iners depended on the sun and stars for 



have loosed from Crete, and to 
have gained this harm and loss. 

22 And now I exhort you to be 
of good cheer: for there shall be 
no loss of any mail's life among 
you, but of the ship. 

23 For there stood by me this 
night the angel of God whose 1 
am, and whom 1 serve, 

24 Saying, Fear not, Paul ; thou 
must be brought before Cesar: 
and lo, God hath given thee all 
them that sail with thee. 

25 Wherefore, sirs, be of good 
cheer : for I believe God, that it 
shall be even as it was told me. 

26 Howbeit, we must be cast 
upon a certain island. 



directing their course. The absence 
of the sun and stars, consequently, 
was severely felt at sea. It was next 
to impossible, in such a storm, to deter- 
mine what course the ship was sailino", 
21. ^fter long abstinence. In sucL 
a storm, the ship's company would 
have neither opportunity, nor much 
inclination, to take food. 1| Paul — 
said, Sij-s, ye should have hearkened 
unto me, <fec. Compare vs. 10 — 12, 
II £nd to have gained this harm, &c. 
Had they hearkened to Paul's sug- 
gestion, they would have saved them- 
selves the harm and loss they were 
now suffering. 

23. There stood by me — the angel 
of God, &c. ; more literally, There 
stood by me this night an angel of the 
God, &c. 

24. Tliou must be brought before 
Cesar. This would be the same as 
saying, Thou shalt survive this dan- 
ger and reach Rome. See 23:11. 
25 : 11, 12. II God hath given thee all, 
&LC. ; out of regard to tliee, God will 
preserve the lives of all thy fellow- 
voyagers. Compare vs. 42 — 44. 

How greatly are men indebted for 
their blessings to God's favor towards 
eminently pious men ! How much, 
too, should this thought excite pious 
men to a deeplv serious and devout 
life ! ^ 



322 



ACTS. 



[a. b. 62. 



27 But when the fourteenth 
night was come, as we were driven 
up and down in Adria, about mid- 
night the shipmen deemed that 
they drew near to some countrj^ ; 

28 And sounded and Ibund it 
twenty fathoms : and when they 
had gone a httle fuj-ther, they 
sounded again, and found it fifteen 
fathoms. 

29 Then feai'ing lest they should 
have fallen upon rocks, they cast 



27. When the fourteenth night teas 
come ; the fourteenth of the storm 
(v. 33), which commenced very soon 
after they had left the port of Fair 
Havens, v. 12. || We iccre driven 
up and doicn in Adria ; in the A dri- 
atic sea. This was different from 
what has been called the Adriatic 
Gulf, which corresponds to the mod- 
ern Gulf of Venice. The Adriatic 
sea anciently included the Ionian sea, 
and all the sea between Greece and 
Italy on the north, and Africa on the 
south. See the map. 

28. Twenty fathoms. The fathom 
was a measure of six feet. It is still 
used at sea in sounding. 

29. They cast four anchors out of 
the stern. It was customary in an- 
cient times, and is said to be even 
now among the mariners of Egypt, 
to drop the anchor from the stern, in- 
stead of the bows, or front of the 
vessel, as is now generally practised. 
Four anchors were also used in se- 
vere storms. II Wished for the day; 
waited with anxiety for daylight. 

30. Tfie shipmen icere about to flee, 
&c. The sailors, unwilling longer 
to risk their lives, and heedless of the 
lives of the ship's company, were 
aiming at once to make their escape 
by the boat. || Under color as though., 
&c. ; pretending that they were 
taking the boat in order to let down 
anchors at the ship's bows. 

31. Paul said — Except these abide 
in the ship ye cabinet be saved, ; the 
sailors' skill and labors are necessary 
to manage the vessel ; and unless 
they remain, ye cannot be saved. 
The sailors were needed, of course, to 



four anchors out of the stern, and 
wished for the day. 

30 And as tlje shipmen were 
about to flee out of the shij), when 
they had let down the boat into 
tlie sea, under color as though 
they would have cast anchors out 
of the fbreship, 

31 Paul said to the centurion, 
and to the soldiers, Except these 
abide in the ship, ye cannot be 
saved. 



work the vessel ; for the ship's com- 
pany was to be saved, not by miracle, 
but by God's blessing on the appro- 
priate means. And thus we see a 
connection between God's purposes, 
or promises (v. 24), and the use of 
suitable means. Paul firmly believed 
(v. 25) the message which had been 
sent to him from heaven ; but his 
belief in it did not lead him to over- 
look the usual method in which God 
accomplishes his designs. Had he 
allowed the sailors to escape, without 
making this remonstrance and secur- 
ing the continuance of their labors, it 
would have been presumption in him 
to expect deliverance. " To make 
our reliance on Providence both pious 
and rational," says Dr. South, "we 
should, in every great enterprise we 
take in hand, prepare all things with 
that care, diligence, and activity, as 
if there was no such thing as Provi- 
dence for us to depend on ; and again, 
when we have done all this, we 
should as Avholly and humbly depend 
on it, as if v/e had made no prepara- 
tion at all. And this is a rule of prac- 
tice which Vv'ill never fail or shame 
any." Let us never, then, lose sight 
of the demand on our efforts to obtain 
a blessing, even though God may 
have promised that very blessing. It 
would be as presumptuous to neglect 
the means of salvation on the ground 
that God has promised salvation, as 
it would have been for Paul to expect 
deliverance without the labors of the 
seamen, or as it would be for the 
husbandman to expect a harvest 
without sowing and cultivating. 



A. D. 62.] 



CHAPTER XXVU. 



323 



32 Then the soldiers cut off the 
ropes of the boat, and let her fall 
off 

33 And while the day was com- 
ing on, Paul besought them all to 
take meat, saying. This day is the 
fourteenth day that ye have tarried, 
and continued fasting, having taken 
nothing. 

34 Wherefore I pray you to 
take some meat ; for this is for your 
health : for there shall not a hair 
fall from the head of any of you. 

35 And when he had thus spo- 
ken, he took bread, and gave 
thanks to God in presence of them 
all; and when he had broken it, 
he began to eat. 

36 Then were they all of good 



32. Then the soldiers cut off the 
ropes of the boat, &c. ; and thus took 
away from the sailors the means of 
escape from the ship. 

33. Ye have — continued fastings, 
having taken nothing. The ship's 
company had, during fourteen days, 
taken no regular meal ; and they 
could have had but little inclination 
for food ; so that, comparatively speak- 
ing, they had eaten nothing ; or, as 
we sometimes say, they had eaten 
next to nothing. 

34. Meat. This word means, in 
the Bible, food, that which is to be 
eaten. \\ For this is for your health ; 
rather, this will be for your safety. 
They all needed to recruit their 
strength, so as to be ready to avail 
themselves of the opportunity which 
would occur for getting to land. 
II For there shall not a hair fall from 
the head of any of you; a strong pro- 
verbial expression, not to be literally 
explained, but denoting that no ma- 
terial injury should happen to the 
persons of any ; that all should reach 
land safely. Compare 1 Kings 1 : 52. 

35. He took bread, and gave thanks 
to God, &c. Paul's trust in divine 
providence, and his steady composure 
of mind, could not but inspire courage 
in all around him. 



cheer, and they also took some 
meat. 

37 And we were in all in the 
ship two hundred threescore and 
sixteen souls. 

38 And when they had eaten 
enough, they lightened the ship, 
and cast out the wheat into the 
sea. 

39 And when it was day, they 
knew not the land : but they dis- 
covered a certain creek with a 
shore, into the which they were 
minded, if it were possible, to 
thrust in the ship. 

40 And when they had taken 
up the anchors, they committed 
themselves unto the sea, and loosed 
the rudder-bands, and hoised up 



37. Tico hundred threescore and 
sixteen souls. The Alexandrian ves- 
sels (v. 6) are said to have been very 
bulky, and fitted for carrying a large 
number of passengers. The number 
on board this vessel, two hundred and 
seventy-six, was not unusual for the 
ancient packets. Josephus mentions, 
that he took a voyage to Rome in a 
vessel carrying six hundred persons. 

38. They — cast out the wheat ; the 
bread-stuff, and doubtless all the pro- 
visions which had been laid in for the 
voyage. 

39. They discovered, a certain creek 
with a shore, &c. ; a bay, or inlet, 
with a shore that seemed convenient 
and suitable to run the ship on. 

40. And token they had taken up the 
anchors they committed themselves unto 
the sea; or, more correctly, " having 
removed the anchors " (that is, by 
cutting them away), "they let them 
fall into the sea." || And loosed the 
rudder bands ; so as to be able to 
steer the vessel. Large vessels among 
the ancients appear to have had two 
rudders. When the vessel was at 
anchor, the rudders were made fast. 
As the anchors were now cut off, and 
the aim was to run the ship aground, 
the rudders were unfastened. || And 
hoised up the mainsail. It is more 



324 



ACTS. 



[a. d. 62. 



the mainsail to the wind, and 
made toward shore. 

41 And falling into a place 
where two seas met, they ran the 
ship aground ; and the forepart 
stuck fast, and remained un mov- 
able, but the hinder part was 
broken with the violence of the 
waves. 

42 And the soldiers' counsel 
was to kill the prisoners, lest any 
of them should swim out, and 
escape. 

43 But the centurion, willing to 
save Paul, kept them from theii' 
purpose, and commanded that they 
which could swim, should cast 
themselves first into the sea, and get 
to land : 

44 And the rest, some on boards, 
and some on broken pieces of the 



probable, that a small sail is here 
meant, used near the bows of the 
vessel. 

41. The hinder part was broken; 
the stern was going to pieces. 

42. The soldiers' counsel teas to kill 
the prisoners, &c. The soldiers had 
the prisoners in charge, and would be 
held responsible should they escape. 
As the military law among the Ro- 
mans was very strict, the soldiers 
would rather kill the prisoners, than 
incur the risk of their escape. 

43. The centurion, zcilling to save 
Paul, &c. ; desiring to save Paul. 
The centurion had, from the first, 
treated Paul with much courtesy (v. 
3), and seems to have felt that he 
was no common man. The interest 
which the centurion felt in Paul, 
made him promptly reject the sol- 
diers' advice. Thus, in part at least, 
it was that God gave to Paul the lives 
of those who were sailing with him. 
V. 24. 

CHAPTER XXVllI. 

1. The island 7cas called Melita. 
Its modern name is Malta. It lies 
south of the island of Sicily. 

2. The barbarous people. The 



ship. And so it came to pass, that 
they escaped all safe to land. 

CHAPTER XXVUI. 

1 Paul, after his shipwreck, is kindly enter- 
tained of the barbarians. 5 The viper on 
his hand hurteth him not. 8 He healetli 
many diseases in the island. 11 They de- 
part towards Rome. 17 He declareth to 
the Jews the cause of his coming. 24 After 
his preaching some were persuaded, and 
some believed not, 30 Yet he preacheth 
there two years. 

AND when they were escaped, 
then they knew that the island 
was called Melita. 

2 And the barbarous people 
showed us no little kindness: for 
they kindled a fire, and received 
us every one, because of the pres- 
ent rain, and because of the cold. 



original word, rendered barbarous, 
and barbarian (v. 4), was anciently 
used, not to express the idea of feroci- 
ty, but as showing that the persons 
spoken of belonged to a different 
nation from that to which the writer, 
or speaker, belonged. It corre- 
sponded very well to our w^ord for- 
eigner ; though, perhaps, it conveyed 
the idea that the people thus desig- 
nated were, as compared with Greeks 
and Romans, not advanced in civili- 
zation. The inhabitants of Malta 
were, at that time, Carthaginians. 
Some Greek and Roman families, 
however, were resident there, and 
the island was under Roman domin- 
ion. The inhabitants are said to have 
been noted for their civility to stran- 
gers. But, in consequence of the 
language which prevailed among the 
common people, namelj'-, the Cartha- 
ginian, or Phenician, persons using 
the Greek language would, almost 
of course, denominate them barbari- 
ans. — The word barbarian occurs, 
with the same meaning, in 1 Cor. 
14 : 11 . II Shoiced us no little kind- 
ness ; a frequent way of speaking, 
when Ave mean special kindness. 
II Because of the present rain; of the 
rain which was then falling. 



A. D. 62.] 



CHAPTER XXVm. 



325 



3 And when Paul had gathered 
a bundle of sticks, and laid them on 
the fire, there came a viper out of 
the heat, and fastened on his hand. 

4 And when the barbarians saw 
the venomous beast hang on his 
hand, they said among themselves, 
No doubt this man is a murderer, 
whom, though he hath escaped tlie 
sea, yet vengeance suffereth not 
to live. 

5 And he shook off the beast 
into the fire, and felt no harm. 

6 Howbeit, they looked when 
he should have swollen, or fallen 
down dead suddenly : but after 
they had looked a great while, and 
saw no harm come to him, they 
changed their minds, and said that 
he was a god. 

7 In the same quarters were 



3. There came a viper out of the 
heat. The viper had, of course, lain 
concealed among the chips, or brush- 
wood, having become torpid by the 
cold weather. 

4. They said — JVo doubt this man 
is a murderer. They perceived that 
he was a prisoner in the care of sol- 
diers ; and, believing that the viper 
would certainly inflict a fatal wound, 
concluded that he was a murderer, 
who would himself, in some way, 
suffer a violent death. They were 
influenced by the very prevalent 
feeling, that a murderer can scarcely 
fail to be detected, and to meet some 
signal punishment, jj JVJiom — ven- 
geance suffereth not to live. They 
doubtless meant that, according to 
their heathen notions, the goddess of 
vengeance — whose special province 
it was to bring criminals to a just 
retribution — would not allow him to 
escape unharmed, but would cer- 
tainly bring him to an untimely 
end. 

6. They changed their minds, and 
said that he was a god. They were 
surprised that, in such circumstances, 
a man could escape death, and at 
once concluded that Paul was more 
than a man — that he was in some 
28 



possessions of the chief man of 
the island, whose name was Pub- 
lius ; who received us, and lodged 
us three days courteously. 

8 And it came to pass, that the 
father of Publius lay sick of a fever, 
and of a bloody flux: to whom 
Paul entered in, and prayed, and 
laid his hands on him, and healed 
him. 

9 So when this was done, others 
also which had diseases in the 
island, came and were healed : 

10 Who also honored us with 
many honors ; and when we de- 
parted, they laded us with such 
things as were necessary. 

11 And after three months we 
departed in a ship of Alexandria, 
which had wintered in the isle, 
whose sign was Castor and Pollux. 



sense a god. The notions of the 
heathen respecting divinities were so 
vague, that we need not inquire what 
god they supposed him to be, or to 
what class of the gods he belonged. 
He was in some way, they thought, 
specially allied to superhuman be- 
ings, and was therefore endued with 
a nature not so vulnerable as man's. 

7. Possessio?is ; estates. \\ The chief 
man of the island. Whether more is 
meant than that Publius was an em- 
inent man among the people, — for 
wealth, perhaps, — is uncertain. From 
some ancient inscriptions it would 
appear that the original term here 
translated chief man was used to de- 
signate the Roman prefect, or chief 
officer of the island. The govern- 
ment of Malta belonged to the Ro- 
man pretor of Sicily j and it is very 
probable that Publius, who was evi- 
dently, by his name, a Roman, was 
employed by him as a prefect of 
Malta. 

10. Who also honored us with many 
honors ; bestowed on us many hon- 
orable attentions. 

11. In a ship of Mexandria — 
lohose sign was Castor and Pollux. 
According to the Roman mythology, 
Castor and Pollux were twin sons of 



326 



ACTS. 



[a. d. 63. 



12 And landing at Syracuse, we 
tarried there three days. 

13 And from thence we fetched 
a compass, and came to Rhegium : 
and after one day the south wind 
blew, and we came the next day 
to Puteoli : 



Jupiter, and were patrons of mariners. 
An image of these two divinities was 
attached to this vessel, either for orna- 
ment, or for securing their protection ; 
perhaps for both purposes. Ancient- 
ly, the stern of a vessel was adorned 
with an image of the divinity to 
whose protection it was committed; 
and the bows with an image of the 
person, or object, whose name the 
vessel bore. In the case here men- 
tioned, probably, as was sometimes 
practised, the vessel was named after 
the divinities who were regarded as 
its patron gods. Castor and Pollux. 

12. Landing at Syracuse ; a cele- 
brated city on the southern coast of 
Sicily, with a capacious harbor. 

13. From thence we fetched a com- 
pass ; that is, ice took a circuitous 
course. The wind was unsteady ; and 
they proceeded in their voyage by 
tacking and frequently shifting their 
course. || And came to Rhegium; a 
city on the coast of Italy, near the 
south-west extremity. || To Puteoli ; 
a maritime town on the south-west 
coast of Italy, directly on the apostle's 
way to Rome. It was a favorite 
place of resort for the Romans, on 
account of mineral waters and hot 
baths in the vicinity. 

14. Where ice found brethren., and 
were desired to tarrxj icith them seven 
days. It is supposed that seven days 
were particularly mentioned, in order 
that a sabbath might occur during 
the apostle's stay, and thus all the 
Christians be favored with an oppor- 
tunity to hear him preach. Perhaps 
he arrived at Puteoli the day after 
the sabbath ; and thus the number of 
seven days, to bring around another 
sabbath, would naturally be stated. 
The centurion, doubtless, kindly ac- 
ceded to the request. 

15. JVhen the brethren heard of us ; 



14 Where we found brethren, 
and were desired to tany with 
them seven days : and so we went 
toward Rome. 

15 And from thence, when the 
brethren heard of us, the}' came to 
meet us as far as Appii-Forum, and 



that is, the Christians in the city of 
Rome. There was frequent commu- 
nication between Puteoli and Rome ; 
and the Christians in that city heard 
of Paul, eitlier by letter or by mxes- 
sage. There had been a Christian 
church for some years in Rome. 
Respecting its origin, there is no au- 
thentic information. As that city was 
a place of so frequent resort from all 
parts of the world, a knowledge of 
the gospel could not fail to be carried 
thither very soon after the memorable 
day of Pentecost. Indeed, it is not 
unlikely that some of the Roman 
Jews who were converted in Jerusa- 
lem on that occasion (2 : 10), carried 
the gospel to Rome, and there set up 
the Christian interest. Though Paul 
had never yet been in that city, he 
was well known to the church there ; 
for his Epistle to the Romans was 
written before he had visited the city 
(Rom. 1 : 10 — 15) ; probably two or 
three jeaxs before ; and from the 16th 
chapter of that epistle it is evident, 
that he was acquainted with many 
members of the Roman church. Such 
acquaintances he could easily form, 
since he was travelling very exten- 
sively, and would meet with inhabit- 
ants of Rome in various parts, who 
were abroad for business and other 
purposes. || TJiey came to meet us as 
far as Appii-Forum; a small town, 
about fifty miles distant from Rome. 
It received this name on account 
of its being situated on the Appian 
Way., a celebrated paved road leading 
from Rome to the city of Brundusium, 
a distance of three hundred and fifty 
miles. This road was called, by way 
of eminence, the queen of roads. It was 
made so strong, and the stones were 
so well cemented together, that it re- 
mained entire for many hundred 
years. Some parts of it are still to 



A. D. 63.] 



CHAPTER XXVm. 



327 



The Three Taverns ; whom when 
Paul saw, he thanked God, and 
took courage. 

16 And when we came to Rome, 
the centurion delivered the pris- 
oners to the captain of the guard : 
but Paul was suffered to dwell by 
hiraseltj with a soldier that kept 
him. 



be seen in the neighborhood of Na- 
ples. II Tke Three Taverns; another 
small place, thirty-three miles from 
Rome ; so called from its being a 
common stopping-place for travellers 
to refresh themselves. The Chris- 
tians in Rome, hearing of Paul's 
approach, went out to meet him, in 
testimony of their high respect for 
him. They went in two companies ; 
one met him at Appii-Forum, and the 
other at The Three Taverns, a place 
considerably nearer the city. || He 
thanked God, and took courage. The 
sight of Christian brethren was high- 
ly encouraging to him. He was led 
to anticipate opportunities for useful- 
ness in the city, notwithstanding his 
being a prisoner ; and the respectful 
attentions of the brethren to one in his 
circumstances, were peculiarly cheer- 
ing. — To friends in distress, marks 
of respect and kindness are worth 
far more than they cost. The Chris- 
tian religion by no means interdicts 
suitable tokens of regard ; on the con- 
trary, the intimate union between 
Christian hearts, and the freedom 
from jealousy and envy which the 
gospel enjoins, prompts sentiments 
of respect for those whom the Saviour 
has made distinguished instruments 
of usefulness. 

16. The centurion delivered the 
prisoners to the captain of the guard ; 
to the commander of the emperor's 
body-guard. He is more properly 
called, according to the original term, 
prefect of the camp, or, of the barracks 
of the imperial guard. To his cus- 
tody, the law required that all persons 
sent to Rome as prisoners should be 
committed. 1| But Paul teas suffered 
to dwell by himself, &c. Special favor 
was shown to Paul. Prisoners who 



17 And it came to pass, that 
after three days, Paul called the 
chief of the Jews together. And 
when they were come together, he 
said unto them. Men and brethren, 
though I have committed nothing 
against the people, or customs 
of our fathers, yet was I deliv- 
ered prisoner from Jerusalem into 



had been sent to Rome were general- 
ly placed in the camp, or barracks, of 
the emperor's guards. But Paul was 
permitted to dwell in a house by him- 
self (v. 30) ; guarded, however, as 
being in military custody, by a soldier 
to whose person he was confined by 
a chain, v. 20. The letter of Festus 
(25 : 26), and the favorable represen- 
tations of the centurion Julius (27 : 1), 
who had throughout shown a high 
regard for him (27 : 3, 43), doubtless 
secured this kind treatment. His 
examinations before Festus (25 : 6 — 8) 
and Agrippa (26 : 31), though they 
did not procure him deserved release, 
were yet productive of good effects 
in securing him kind treatment on 
his arrival at Rome. 

17. Paul called the chief of the Jews 
together ; the leading men among 
the Jews of Rome. There was a 
large Jewish population in that city. 
Paul sought to prevent them from 
becoming unreasonably prejudiced 
against him, and wished therefore to 
give the principal men among them 
a true statement of his case, that, if 
possible, there might be no impedi- 
ment to his usefulness arising from 
the fact of his having been sent to 
Rome as a prisoner. || / have com- 
mitted nothing against the people ; I 
have committed no crime against 
the Jews. || Yet was I delivered pris- 
oner from Jerusalem , &lc. Paul was 
first apprehended by the Jews (21 : 
27), and came into the care of the 
Romans by the act of a Roman of- 
ficer (^1 : 32, 33), who rescued him 
from the fury of his Jewish assailants. 
Subsequently to that act, the Jews 
consented to his being held a prisoner 
by the Roman power; nor would 
they have allowed of his being set at 



328 



ACTS. 



[a. d. 63. 



the hands of the Romans : 

18 Who when they had exam- 
ined me, would have let me go, 
because there was no cause of 
death in me. 

19 But when the Jews spake 
against tY, I was constrained to ap- 
peal unto Cesar; not that I had 
aught to accuse my nation of. 



liberty, unless in order that they 
themselves should take his case into 
their own management. Being thus 
in the povv^er of the Romans, he was 
conveyed from Jerusalem to Cesarea 
to be tried before the Roman gov- 
ernor. The Jews, then, may properly 
be said to have delivered Paul over 
to the Romans, and to have been in- 
strumental in his being carried from 
Jerusalem, since they originated the 
proceedings which led to this event. 

18. WJio — would have let me go, 
&c. ; would have set me at liberty. 
Compare 24 : 22, 23, 26, 27. 25 : 25. 
26 : 31, 32. In all the examinations 
which the apostle underwent, before 
Roman officers and king Agrippa, it 
became evident that there was no 
just ground of complaint against him, 
and that he ought to have been set 
at liberty. 

19. But when the Jews spake against 
it. The Jews were bent on Paul's 
destruction. They would not heark- 
en to any proposals for his release. 
Compare 24: 27. 25: 9. || / was 
constrained to appeal unto Cesar. 
Paul knew the Jews' determined hos- 
tility against him; and rather than 
place himself in their power, and in 
order to transfer the cause to a tri- 
bunal where their interference would 
not be felt, as it had been felt by both 
Felix and Festus, he appealed to the 
emperor himself. There was no 
other course that promised him just 
treatment. || JYot that I had avght to 
accuse my nation of; not that I meant 
to lay any charges against my coun- 
trymen. Paul's design was, solely, 
to secure a just investigation of his 
own case, and not to appear as an 
accuser. Though his countrymen 
had treated him wrongfully, yet he 



20 For this cause therefore have 
I called for you, to see you, and to 
speak with you : because that for 
the hope of Israel I am bound 
with this chain. 

21 And they said unto him, We 
neither received letters out of 
Judea concerning thee, neither 
any of the brethren that came 



cherished no malice towards them, 
and wished not to excite Roman au- 
thority against them. He wished, 
too, that the Roman Jews should not 
suspect him of unduly magnifying 
the ill-treatment which he had re- 
ceived. 

20. For this cause, therefore, have I 
called for you, &.c. As I am brought 
to Rome a prisoner, 1 have sent for 
you that I might explain to you the 
grounds on which I have been thus 
treated. || For the hope of Israel, I 
am bound with this chain. The com- 
ing of the Messiah, who had been 
promised to the forefathers of the 
nation, was the great object of hope 
to the Jews. Paul had incurred the 
ill-will of his countrymen, and been 
made a prisoner, in consequence of 
his believing in Jesus as the Messiah, 
and of his so zealously and success- 
fully advocating the claims of Jesus 
to be thus regarded. The apostle, 
on this occasion, doubtless added 
force to his declaration by raising his 
arm and exposing to the view of the 
company the chain by which he was 
bound to the Roman soldier, v. 16. 

21. We neither received letters, &c. 
The preceding remarks of Paul were 
in his own defence, as he represented 
himself to have been an injured, ill- 
treated man. The Jews with whom 
he had tlais interview, politely as- 
sured him that they had, neither by 
letters from Judea, nor by visiting 
brethren, received any intelligence 
of misconduct alleged against him. 
They knew that Paul was a Chris- 
tian ; but they appear, on this occa- 
sion, to have been kindly disposed, and 
not to have had reference to his opin- 
ions, but to reports about his conduct. 
As he had disclaimed any unkind 



A. D. 63.] 



CHAPTER XXVm. 



329 



showed or spake any harm of thee. 

22 But we desire to hear of 
thee, what thou thinkest : for as 
concerning this sect, we know that 
every where it is spoken against. 

23 And when they had appoint- 
ed him a day, tJiere came many to 
him into his lodging : to whom he 
expounded and testified the king- 
dom of God, persuading thern con- 
cerning Jesus, both out of the law 
of Moses, and out of the prophets, 
from morning till evening. 

24 And some believed the 
things which were spoken, and 
some believed not. 

25 And when they agreed not 



intentions towards the nation, so they 
assured him that no intelhgence had 
reached them of misconduct on his 
part, which would prejudice them 
against him. 

22. But we desire to hear of thee, 
&c. As he was a distinguished 
Christian, they were desirous to learn 
his views respecting the Christian 
opinions and practices. The candor 
and confidence in him which they 
professed, could not but have been 
gratifying to the apostle. They had, 
doubtless, been pleasantly affected by 
his remarks to them ; and were will- 
ing to hear from him a statement of 
his opinions concerning the Messiah, 
and the followers of Jesus. || Jls 
concerning this sect ; the sect of 
Christians. Compare 24 : 5. See, 
also, 24 : 14, in which verse the word 
translated heresy is the same as in 
the fifth verse of that chapter is 
properly translated sect. These Jews, 
in conversing with Paul, designated 
the followers of Jesus in the way 
which seems to have been customary 
with their countrymen. Probably, 
some degree of contempt was asso- 
ciated with the word, as commonly 
used. 

23. He expounded and testified the 
kingdom of God ; he made full ex- 
planations, and gave ample testimo- 
ny, respecting the Christian religion. 
The kincrdora of God is equivalent to 

28* 



among themselves, they departed, 
after tiiat Paul had spoken one 
word. Well spake the Holy Ghost 
by Esaias the prophet unto our 
fathers, 

26 Saying, Go unto this people, 
and say. Hearing ye shall hear, and 
shall not understand ; and seeing 
ye shall see, and not perceive. 

27 For the heart of this people 
is waxed gross, and their ears are 
dull of hearing, and their eyes 
have they closed ; lest they should 
see with t}teir eyes, and hear with 
their ears, and understand with 
tlieir heart, and sliould be convert- 
ed, and I should heal them. 



the Christian religion, because the 
phrase means fJie Messiah's reign. 
This reign consists, properly, in es- 
tablishing his religion, and bringing 
men under its power ; so that, by 
their becoming righteous, it might be 
truly said, God is their king. See 
on 19: 8. II Concerning Jesus; con- 
cerning the claims of Jesus to be the 
Messiah. 1| Out of the laic of Moses, 
and out of th e prophets. By referring 
to the writings of Moses and the 
prophets, he showed the real char- 
acter of the Messiah, and the signs 
by which he should be distinguished. 
These instructions of the Old Testa- 
ment, pertaining to the Messiah, were 
all applicable to Jesus of Nazareth ; 
and thus he was proved to be the 
promised Messiah. Compare Luke 
24 : 44. 

25. Well spake the Holy Ghost hy 
Esaias the prophet. See Is. 6 : 9, 10. 

26. Hearing, ye shall hear, and 
shall not understand ; ye shall have 
ample instruction, but ye will not 
understand. || Seeing, ye shall see, 
and not perceive ; the truth shall be 
clearly set before you, but ye will 
not perceive it. 

27. Lest they should see, &c.; so 
as to prevent themselves from seeing, 
and hearing, and understanding, and 
from being converted and healed. 
The idea conveyed by the prophet 
in the language here quoted is, that 



330 



ACTS. 



[a, d. 63. 



28 Be it known therefore unto 
you, that the salvation of God is 
sent unto the Gentiles, and that 
they will hear it. 

29 And when he had said these 
words, the Jews departed, and 

the people would have ample infor- 
mation presented to them, but would 
not favorably receive it : they would 
act as if they were determined not to 
see, and not to hear, and not to be 
converted to righteousness. Conse- 
quently, they would not be healed ; 
that is, delivered from their spiritual 
maladies, and restored to happiness. 
— This seemed to be verified in the 
case of some, at least, of those to 
whom Paul was then communicating 
the. gospel, as in the case of those 
who lived in Isaiah's time ; so that 
what the prophet had declared of 
their fathers, would be found true of 
themselves. They would not em- 
brace the gospel; and therefore they 
■deprived themselves of its blessings. 
Compare 13 : 40, 41. 

28. The salvation of God is sent 
unto the Gentiles. Compare 13:46, 
47. 18 : 6. II Theij will hear it. How 
similar is the apostle's thought to 
that which had long before been ex- 
pressed by the Lord Jesus, to the 
chief priests and Pharisees (Matt. 
21 : 43) — " The kingdom of God 
shall be taken from you, and given 
to a nation bringing forth the fruits 
thereof" 

30. Paul dicelt tico ichole years, &c. 
He was detained a prisoner in Rome 
two years. He had also been detained 
in Cesarea by Felix two years. 24 : 27. 
If to these we add the minor spaces 
of time passed in Cesarea under Fes- 
tus, and occupied in going to Rome, 
there will be a period of nearly five 
years, during which Paul was a pris- 
oner. 

31. Preaching — and teaching. Be- 
sides his preaching and teaching with 
his voice, he also made use of his 
pen. The two years which he spent 
at Rome were diligently occupied to 
the advantage of the Christian reli- 
gion. Several of his epistles pre- 
served in the New Testament, were 



liad great reasonmg among them- 
selves. 

30 And Paul dwelt two whole 
years in his own hired house, and 
received all that came in unto him, 

31 Preaching the kingdom of 

written during his detention in this 
city. And we may believe, that by 
this providential arrangement the 
apostle Paul was made more useful 
; to the church, in all subsequent ages, 
than if he had always enjoyed his 
liberty, and had been travelling from 
place to place. Thus God makes 
the wrath of man to praise him. The 
history of the Acts of the Apostles 
has given us frequent occasion for 
Such a remark ; and in every suc- 
ceeding age of the church there have 
been many and striking evidences, 
that God overrules for good the evil 
designs of men who oppose the gos- 
pel. How vain it is to resist, or 
attempt to injure, the cause which 
has the Almighty for its defender ! 
How wise, on the contrary, to iden- 
tify ourselves with that cause, and 
become voluntarily subservient to the 
purposes of Him whose counsel shall 
stand, and whose providence is stead- 
ily, however to human view slowly, 
tending to a glorious consummation, 
and is, in its progress, making even 
opposition available to good ! Thus 
it was in the case of Paul. The 
efforts to cut short his activity were 
the occasion of God's more signally 
emplojdng him, as an instrument of 
righteousness and salvation to count- 
less multitudes of men. Not to man, 
but to the only wise God be the 
glory ! 

As is stated in the 30th verse, the 
apostle remained a prisoner in Rome 
two years. At the end of this time 
— about the year of our Lord 62, or 
63 ; some chronologers sa}^ 65 — he 
was set at liberty; his prosecutors, as 
is generally supposed, not appearing 
against him, or, if tliey did, there 
being evidently not a particle of 
justice in their accusation. It ap- 
pears, too, from Phil. 1 : 13. 4 : 22, 
that some persons connected with 
' Nero's family had become Christians; 



A. D. 65.] 



CHAPTER XXVm. 



331 



God, and teaching those things 
which concern the Lord Jesus 



perhaps their interest with the em- 
peror had influence in procuring the 
apostle's hberation. 

Of the remaining brief portion of 
the apostle's life, there is no certain 
historical account. There are tradi- 
tions, however, from early times, 
which represent him as having trav- 
elled extensively, and having visited 
Spain and Britain. Little reliance 
can be placed on such traditions, 
when they descend to particulars. 
It is the generally received opinion, 
that, after being set at liberty, he de- 
voted himself anew to the propagation 
of the gospel, and afterwards returned 
to Rome ; that here he was arrested by 
order of the emperor Nero, who con- 
demned him to be beheaded at a place 
called Aquae Salvias, or, the Salvian 
Waters, three miles from Rome, about 



Christ, with all confidence, no man 
forbidding him. 

the year of our Lord 65, or, as some 
say, 67 ; and, according to Chrysostom, 
at the age of sixty-eight years. He 
met his death with the composure 
and firmness which might have been 
expected in a man whose views of 
religious truth were so clear, whose 
piety was so sincere and fervent, and 
who, in the near prospect of death, 
surveying his past Christian course, 
and anticipating the fulfilment of his 
Saviour's promises, had intelligently 
and calmly said, " I am now ready 
to be offered, and the time of my 
departure is at hand. I have fought 
a good fight, I have finished my 
course, I have kept the faith ; hence- 
forth, there is laid up for me a crown 
of righteousness, which the Lord, the 
righteous Judge, shall give me at 
that day." 2 Tim. 4 : 6—8. 



APPENDIX T. 



As so large a portion of the Acts of the Apostles is devoted to events in 
which Paul was personally concerned, it will be interesting, probably, to 
the readers of this volume, to see at one glance, as it were, those events in 
their consecutive order. I have, therefore, selected from Dr. Robinson's very 
valuable edition of Calmet's Bible Dictionary, the following abstract of the 
chief events in the life of the apostle Paul, with the dates to which they may 
be assigned : — 

" The different chronologies of Hug, De Wette, Kuinoel, and Lardner, are 
here presented side by side ; and thus the table, while it shows the general 
agreement of chronologers, shows also that it is impossible to arrive at entire 
certainty in this respect; or, indeed, any nearer than to assign the principal 
dates to an interval of two or three years, within which the events may be 
regarded as having certainly taken place. 

Hug. De Wette, Kuinoel. Lardner. 

Paul's conversion. Acts ix. (21st year of 

Tiberius, Hug.) A. D. 36 38 40 36 

He goes into Arabia, and returns to 

Damascus (Gal. i. 17); at the end of 

three years in all, he escapes from 

Damascus, and goes to Jerusalem. 

Acts ix. 23, &c 39 43 39 

From Jerusalem Paul goes to Cilicia and 
Syria. Acts ix. 30. Gal. i. 21. From 
Antioch he is sent with Barnabas to 

Jerusalem, to carry alms. Acts xi. 30 45 44 44 

The first missionary journey of Paul and 
Barnabas from Antioch, continued 
about two years (Acts xiii. xiv.), com- 
mencing 45 45 

After spending several years in Antioch 
(Acts xiv. 28), Paul and Barnabas are 
sent a second time to Jerusalem, to 
consult the apostles respecting circum- 
cision, &c. Acts XV. 2 53 52 52 50 

The Jews expelled from Rome, A. D. 
52 — 54 ; Paul, on his second mission- 
ary journey (Acts xv. 40), after pass- 
ing through Asia Minor to Europe, 
finds Aquila and Priscilla at Corinth. 

Acts xviii. 2 54 54 51 

Paul remains eighteen months in Cor- 
inth. Acts xviii. 11. After being 



APPENDIX. 



333 



Hug. De Wette. Kuiuoel. Lardner. 

brought before Gallio, he departs for 
Jerusalem the fourth time, and then 
goes to Antloch. Acts xviii. 22. (Kui- 
noel supposes him to be imprisoned at 

Jerusalem.) .' 56 56 57 

The apostle winters at Nicopolis (Tit. 
iii. 12, Hug), and then goes to Eph- 

esus. Acts xix. 2 57 58 53 

After a residence of two years or more 
at Ephesus, Paul departs for Mace- 
donia 59 59 56 

After wintering in Achaia [Acts xx. 2, 
3], Paul goes the fifth time to Jeru- 
salem, where he is imprisoned. Acts 

XX. xxi 60 60 58 

The apostle remains two years in prison 
at Cesarea, and is then sent to Rome, 
where he arrives in. the spring, after 
wintering in Malta. Acts xxiv. 27, 

XXV. — xxviii , 63 63 60 61 

The history in Acts concludes, and* 
Paul is supposed to have been set at 

liberty 65 65 62 63" 



APPENDIX II. 



PRONOUNCING VOCABULARY 

OF 

NAMES OF PERSONS AND PLACES OCCURRING IN THE ACTS OF THE 
APOSTLES AND IN THESE NOTES. 



I have thought it best to insert in this Vocabulary only those names which 
would be likely to occasion difficulty in regard to the right mode of pro- 
nunciation. 

This mark ( ' ) denotes the place of the accent, and also divides syllables. A 
due regard to the accented syllable will generally secure a correct pronuncia- 
tion of the whole word. Long syllables and short ones are denoted by the 
usual marks ( - ) ( ^ ). 



Ab-i-le'ne 
A-cel'da-ma 
A-cha'ia 
A-kd'ya 



A-di-a-be'ne 
A'dri-a 

Ad-ra-myt'ti-um 
Al-phe'us 



Am-phip'o-lis 
An-ti'o-chus E-piph'a-nes 

has 



An-tip'a-ter 



334 

An-tip'a-tris 
Ap'pi-i-F(3-rum 
Aq'ui-la, or A-quIl'S 
Ak'icS-la^ or A-kiinVd 
Ar-che-la'us 

ke 

A-re-6p'a-gus 
A-re-op'a-gite 

jite 

Ar'e-tas 
A-the'ne 
Au-ra-ni'tis 

Bat-a-ne'a 

Ber-m'ce 

Bi-thjn'i-a 

Ca'ia-phas 

Kd-ya 

Ca-lig'u-la 
Cal-llm'a-chus 
Can'da-ce 
Cen'chre-a 
■ kre — 
Ces-a-re'a 
Chal'cis 

Kal 

Chal-de'ans 

Kal 

Char'ran 

Kar 

Chi'os 

Ki — 
Chl'un 

Ki-— 
Chry-sop'o-lis 
Chrys'os-tom 
Cnl'dus 

M 

Co'os 

Cor'inth 

Cren'i-des 

Crete 

Kreet 

Cy-re'ne 



APPENDIX. 

Dam'a-ris 

Der'be 

Di-a'na 

E-ge'an 

— je — 

El'y-mas 

E'ne-as 

Ep-i-cu-re'an 

E-sa'ias 

E-zd'yas 

Eu-roc'ly-don 

Eu'ty-chus 

kus 

Eu-phra'tes 

Ga'ius 

yus 

Ga-ma'li-el 

I-o'm-a 

La-se'a 
Le-chae'um 

Lib'er-tines 

tins 

Ly-ca'on 
Lyc-a-o'ni-a 

Man'a-en 
Mel'i-ta 
Mer'o-e 
Mit-y-le'ne 
JIfna'son 
Md 

Ne-ap'o-lis 
Ni-ca'nor 
Nl'ger 
—jer 

Pat'a-ra 
Pha'raoh 
Fd'rd 
Phe-m'ce 



Phry;g'i-a 

Frij 

Proch^o-rus 

Prok' 

Ptol'e-my 

Tol 

Ptol-e-ma'is 

Tol— 

Pu-t6-o'li, or Pu-te'6-li 

Rhe'gi-um 

Rhodes 

Sad'du-cees 
Sa'ide 

a like a in far 
Sal-mO'ne 
Sal-o-ni'ki 

ne'ke 

Sam-o-thra'ci-a 
Sap-phi 'ra 
Sa'ron 
Sce'va 

Se — 
Se-bas'te 
Sop'a-ter 
Sos'the-nes 
Sue-to'ni-us 

Sice 

Sy'chem 

kem 

Syr'a-cuse 

Thes-sa-l6-ni'ca 

Thes-sa-lo'ni-ans 

Ti-mo'the-us 

Thy-a-tl'ra 

Trach-o-ni'tis 

Trak 

Tro-gyl'li-um 

jil 

Tych'i-cus 

Tyk 

Tyre 

Ze-Io'tes 



END. 



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BY HENRY J. RIPLEY, 

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TJiis xvork should be in the hands of every stiident of the Bible ; especially 
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RECOM MEND ATIONS. 

The undersigned, having examined Professor Ripley's Notes on the 
Gospels, can recommend them with confidence to all who need such 
helps in the study of the sacred Scriptures. They are simple, intelli- 
gible, and for all the purposes for which they are designed, satisfactory. 
Unlike most annotations with which we are acquainted, those passages 
which all can understand are left " without note or comment," and the 
principal labor is devoted to the explanation of such parts as need t© 
be explained and rescued from the perversions of errorists, both the 
ignorant and the learned. The practical suggestions at the close of 
each chapter, are not the least valuable portion of the work. Most 
cordially, for the sake of truth and righteousness, do we wish for these 
Notes a wide circulation. Baron Stow, 

Daniel Sharp, 
R. H. Neale, 
J. W. Parker. 

[From R. E. Pattison, D. D., President of Waterville College.] 
I know not that I have ever read so much commentary with so few 
occasions to dissent from the views of the author ; and though he has 
fewer devotional and practical remarks than Dr. Scott, yet they are 
not inferior to his, either in spirit or effect. Taking every thing 
into consideration, I should sooner recommend the Notes to that class 
of persons for whom they were designed, than any other with which 
I am acquainted. R. E. Pattison. 

Waterville CoLlege, July, 1838. 



2 



Riplei/'s Notes on the Gospels. 



[From Rev. S. Chapin, D. D., Pres. of Columbia College, Washington, D. C] 
His explanations in the Introduction are pertinent and valuable ; his 
notes preserve a just medium between the diffuse and the concise. 
One excellence of Professor Ripley is, that he helps the reader where 
he needs help, and when he does not, he lets him go alone. On plain 
texts, his notes are not obtruded ; but on the obscure, they are sound 
and satisfactory. In a word, I view the work as possessed of much 
merit, and well adapted to promote biblical knowledge and the cause 
of religion, and trust that, in the efforts made to give it a wider circu- 
lation, a liberal encouragement will be extended by the Christian 
community. S. Chapin. 

College Hill, D. C, August 8, 1S38. 

[From Rev. Luther Crawford, Sec. Am. Bap. Home Miss. Society, N. York.] 
It affords me pleasure to say. that it is the only work of the kind 
within my acquaintance, that may be placed, with perfect safety, in 
the hands of the inexperienced, without some caution to be on their 
guard. Professor R. has, in my view, adopted correct principles of 
interpretation, and has not been pledged to the support of any theolo- 
gical system, which has required him, ever and anon, to suspend his 
principles to save his theory. I cannot but regard this as the safest 
and most unexceptionable work there is to be found of the kind, and 
should rejoice to hear of its extensive circulation through all our 
families and Sabbath schools. 

JVeio York J August 6, 1838. Luther Crawford. 

[From Rev. J. S. Bacon, Lynn, Mass.] 

It is, undoubtedly, one of the most valuable helps, which a prolific 
press is, at the present day, affording to those who are desirous of 
becoming better acquainted with the Word of God. It is designed^ 
chiefly, to aid teachers of Sabbath schools and Bible classes in fam- 
ily instruction, and is, in my opinion, extremely well adapted to its 
purpose. The notes are almost wholly explanatory ; they are brief, 
to the point, and are for the most part confined to those passages 
which, to the young and inexperienced especially, really need some 
explanation. There are no labored discussions, no redundancy of ar- 
gument or practical observations — a fault so common among commen- 
taries. The author has brought his knowledge and skill in interpre- 
tation to bear, in the most simple and effective way, upon the elucida- 
tion of the text, with here and there only a few practical remarks, 
such as are calculated rather to guide the mind, than to fill it up with 
profitable reflections. The teacher or scholar will find in this work a 
greater number of just such questions as he would desire to ask, in- 
telligibly and satisfactorily answered, than in any other. I regard 
it as a very simple, safe, and judicious commentary, and should be 
happy to see it in every family, and in the hand of every Sabbath 
school teacher, and scholar of suitable age, in the land. 

Lynn, July 7, 1838. . J. S. Bacon. 

[From Rev. R. Turnbull, Pastor of the South Baptist Church, Havtford, Conn. J 
Having introduced Professor Ripley's Notes into my Bible class 
about six months ago, I have had a fair opportunity of becoming ac- 
quainted with the merits of the work. I can unhesitatingly say, that 
it is almost every thing I could wish as a class-book. The value of 



Rlpki/'s Notes on the Gospels. 



the notes consists chiefly in their brevity , judiciousness, and simplicity. 
The difficult passages are satisfactorily discussed, while those of a 
plainer and more intelligible nature are passed over with brief notices. 
Professor Ripley's style is plain and chaste, — not loaded with redun- 
dancies, nor bristling with epithets and antitheses. His spirit is emi- 
nently Christian, or, in other words, it is modest, humble, and devout. 
His topics for practical reflection, which he merely indicates, are well 
chosen and happily expressed. 1 have much pleasure in recommend- 
ing the work, as the best of its kind, for a text-book in Bible classes 
and Sabbath schools. Robert Turnbull. 

Hartford, Jidy 37, 1838. 

[From Eev. N. W. WilJiams, Beverly, Mass.] 
It gives me pleasure to add my testimony to that of others in favor 
of the work. It is, in my opinion, well adapted to the design which 
it professes to have in view. I hope it will find a place among all 
our Sabbath school teachers, and in families generally, as a work 
which, if it aim not at novelty of ideas, may be relied on as explaining 
the text in a clear and comprehensive manner. 

Beverly, July 30, 1838. N. W. Williams. 

[From Dr. J. S. Baker and Rev. Thomas Hume.] 
We have carefully examined Ripley's Notes on the Gospels, and 
feel no hesitation in saying, that they answer the ends for which they 
were designed. To teachers of Sabbath schools and Bible classes, heads 
of families, and others who have not leisure or disposition to wade 
through more extended commentaries, this work will prove an inval- 
uable acquisition. Some may possibly object to the brevity of the 
notes : in our estimation, they are sufficiently extensive for all ordi- 
nary purposes. Were the work more voluminous, it would be less 
read, and consequently less useful. This is an important considera- 
tion, and it should be allowed due weight. The style of the work 
merits particular commendation. While plain and unostentatious, it 
is chaste and perspicuous. The faithfulness of the author, in his notes 
on those passages of Scripture which have reference to the subject of 
baptism, should commend the work to every member of our denomina- 
tion. We trust that the period is not far distant, when a copy of it 
will be found in every Baptist family in the United States. 

Joseph S. Baker, 
jYorfolk, Vir., Jlugicst 11, 1628. Thomas Hume. 

[From Rev. J. A. Warne, Editor of tlie Comprehensive Commentary.] 
His criticisms are just, judicious, and unostentatious ; and often 
the results of much research are given in such a shape, that none 
but those accustomed to labors of this nature would suspect that 
tliey had cost the author any trouble. He has employed his va- 
ried and extensive acquirements " in making difficult things easy, and 
complicated ones plain, to the common people." It may not seem 
proper to institute comparisons between Ripley and Barnes ; and yet 
I will just say, that Professor Ripley is, in my judgment, by far the 
safer, the more modest, and the less ostentatious guide ; and I cannot 
but wish he were adopted universally, in place of Barnes, in our 
Sabbath schools. Joseph A. Warne. 

Philadelphia, August 15, 1838. 



4 



Ripley's Notes on the Gospels. 



[From Kev. A . Kendrick, D. D., Prof, in the Hamilton Lit. and Tlieol. Institution.] 

Having examined Professor Ripley's Notes on the Gospels, I take 
pleasure in saying, I think them superior, for tiie use of Sabbath 
schools, to an}^ exposition I have seen of this part of the divine Word. 

The correctness of sentiment which they inculcate — the judgment 
with which the most important points of the passages are selected for 
explailation — the perspicuity and precision wnth which these are 
treated — the judicious references to ancient usages, which throw light 
on difficult texts — their adaptation to awaken in youth an interest 
for the study of the sacred Scriptures, and to aid their inquiries after 
divine truth — give them a decided claim upon the patronage of the 
Christian community. The calls for the work must be numerous 
wherever its character is known, and the Sabbath school system pre- 
vails. I hope an ample supply will be provided. 

Nathaniel Kexdrick. 

Hamilton Lit. and Theol. Sein., JS'ov. 12, 1838. 

[From Rev. A. Perkins, Pastor of the First Baptist Churcl!, Hamilton, X. Y.] 
I very fully concur in the sentiments expressed above, b}^ Dr. Ken- 
drick, and hope that the Notes of Professor Ripley will soon receive 
as wide a circulation as their great excellence demands. 

Hamilton, JV. Y. A. Perkins. 

[From Rev. B. T. Welch, D. D., Pastor of Pearl Street Church, Albany, N. Y.] 
I have looked through the volumes with very great pleasure. The 
notes, though brief, contain much information of an important charac 
ter to the student of the Bible, particularly the lucid illustration of the 
text from the manners and customs of the East. Their brevity, indeed, 
may be regarded as one of their peculiar excellences : rarely have I 
seen so large an amount of useful and important matter comprised 
within so narrow limits. They are, in my judgment, admirably 
adapted to the object for which they were written ; and to the Sun- 
day school teacher an invaluable aid, when known and appreciated, 
they must soon be regarded as indispensable in schools and Bible 
classes. Respectfully yours, &c. B. T. Welch. 

Albany, 7th JVovember, 1838. 

[From Rev. Jeremiah Chaplin,!). D , 1 .te President of lYaterville College.] 
The authors of the passages on which he couiincnts are those of a 
sound, discriminating mind, are evidently the result of much reading 
and reflection, and presented in a stj-le distinguished bj' its neatness 
and perspicuity. He seems, besides, to have hit on the proper medi- 
um between that conciseness which leaves the mind of the reader 
unsatisfied, and that prolixity wliicli exhausts his patience and loads 
his memory with useless lumber. This is a rare excellence in writings 
of any kind, and especially in those whose object is to illustrate the 
Word of God. Jeremiah Chaphn. 

[From the Christi m Review, by the late Prof. J. D. Knowles.] 
Professor Ripley has given us a specimen of the right kind of com- 
mentary; the notes are more strictly explanatory than those of Mr. 
Barnes ; they occupy a smaller space ; the style, though less pointed 
and vivacious, exhibits inore sobriety ; the principles of interpretation 
are more cautiously applied ; and the explanations, particularly on the 
subject of baptism, are more correct. 



RipJey^s Notes on the Gospels. 



5 



[From the Minutes of the New Hampshire State Convention.] 
Your committee recommend to the special notice of their brethren 
" Ripley's Notes on the Gospels," which should find a place in every 
Sabbath school and family. 

[From tiie Biblical Repository.] 

There are three things in these Notes which have given us much 
satisfaction ; first, the kind and catholic spirit every where manifest 
— second, the labor is bestowed upon the really difficult texts — third, 
the practical reflections are few and to the point. 

[From Zion'3 Advocate, Portland.] 
They seem to us to be characterized by great correctness of senti- 
ment, so that they are a very safe guide to the Sabbath school teacher. 
We are much pleased, also, with the topics of reflection, which are 
appended to each chapter. We prefer this method of merely suggest- 
ing such topics, to that adopted by authors of similar works, of dwell- 
ing somewhat at length upon them. These Notes breatlie throughout 
the spirit of fervent piety ; and he who reads them will be improved in 
piety as well as in knowledge. We cordially recommend this work to 
all engaged in Sabbath school or Bible class instruction, and to heads 
of families. 

[From the Boston Recorder.] 
The notes are brief, limited to passages that require explanation, 
and to the point. Important topics of reflection are often suggested 
but not systematically, to aid the mind of the reader or teacher in its 
own labors, rather than to render those labors unnecessary. 

[From the New Hampshire Baptist Register.] 
Commentaries on the Bible are become so numerous, and are found 
so frequently defective, that we sit down to read a new production of 
this kind with diminished interest. Ample aid is commonly adminis- 
tered, when it is not required, but when it is, the reader is left to make 
of his perplexity the best he can. These remarks, however, are by no 
means applicable to Professor Ripley's Notes on the Gospels. Where 
light is necessary, it is given ; where it would be superfluous, it is 
withheld. In short, these notes universally partake of the learning, the 
caution, the modesty, and the independence for which their author is 
known. The mechanical department of the work is well executed. 
We cordially recommend the Notes to conductors of Bible classes, and 
to teachers of Sabbath schools. The clergyman, too, will find them 
well worthy of a place in his library. The price is reasonable, and 
every Baptist family ought to possess them. 

[From the Biblical Recorder and Southern Watchman.] 

On former occasions we have introduced these volumes to our read- 
ers, and have spoken of them in terms of decided commendation. We 
will just add, that no religious family nor Sunday school teacher 
should be without a copy of these Notes. 

[From the Christian Watchman.] 
This work, which we have been anticipating with no ordinary de- 
gree of interest, more than meets our expectation. The notes are 
chiefly explanatory, and are to the point. They are written in a 
style which is both chaste and perspicuous. The style of publication 
is highly finished, and adds much to the value of the work. 



Gould, Kendall, 4' Lincoln^ s Puhlicaiions. 



WALCOM'S BIBLE DICTIONARY, Stereotyped and E:?- 
-^'-^ larged. — A Dictionary of the most important Names, 
Objects, and Terms, found in the Holy Scriptures ; intended 
principally for Sunday School Teachers and Bible Classes. By 
Howard Malcom, A. M. Illustrated by thirty-nine Engravings 
on Wood, a Map of Palestine, and an elegant Copperplate 
Frontispiece. 



A GUIDE TO CONVERSATION ON THE NEW TES- 
TAMENT ; designed for the use of Bible Classes and 
Sabbath Schools. By Rev. William Hague. Vol. I. contains 
the Gospel of Matthew. Vol. 11. Gospel of John. 

The object of this work is twofold: — 1st. To facilitate the effbrls of the 
teachers in communicating instruction to their classes; — 2d. To excite a 
spirit of inquiry amongst tlie classes themselves. To this end, such questions 
are asked, as are adapted to lead the mind to think, and only such as the 
scholar, with the Bible in his hand, may be expected to answer, by the aid 
of his own reflecting power. The questions are interspersed with familiar 
remarks, which are designed to convey to the scholar such information as 
may not be within his reach, and also to keep up a coniinuous conversation 
between the teacher and the class. 

The impression that this work is fitted only for Bible Class instruction is 
incorrect 3 it has been found, by those who have used it, equally well adapted 
to the use of children generally, in our Sabbath Schools. 



LINCOLN'S SABBATH SCHOOL CLASS BOOK. The 
Sabbath School Class Book, comprising copious Exercises 
on the Sacred Scriptures. By E. Lincoln. Revised and im- 
proved by an eminent Clergyman and a Superintendent. 

This work has obtained a wide circulation, having been highly recommend- 
ed by numerous Superintendents, Ministers, Associations and Conventions. 

LINCOLN'S SCRIPTURE QUESTIONS, with the Answer 
annexed, giving, in the Language of the Sacred Volume, 
interesting Portions of the History, and a concise View of the 
Doctrines and Duties exhibited in the Bible. 

Where Bibles cannot be furnished to each scholar, the Scripture Questions 
may be used with great convenience, as the answers are printed. 

JUVENILE HARMONY, containing Appropriate Hymns and 
Music, for Sabbath Schools, Sabbath School Anniversaries, 
and Family Devotion. By N. D. Gould. 

This little work contains the Rv.diments of Music, set forth in a plain, fa- 
miliar manner, so that persons little versed in the science may under- 
stand, so as to be alile to teach Children and Youth, in this interesting and 
increasingly popular branch of education. The music, which is mostly origi- 
nal, is simple, yet chaste; the icords arc appropriate, and the /"or;?; and execu- 
tion of the work such as to render it attractive ; and its remarkable cheap- 
ness, also, must recommend it to every one desiring such a work. It con- 
tains thirty-one tuvcs and sixty-three hijmns, and 'is sold at the very low 
price of ^10 per hundred, or li^ cts. single. 



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